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Copyright^ 



COPYRIGHT DEPOSE 



THE 

Two-Fold Covenant 



The secret of the Lord is with them that fear Him ; and 
He will show them His covenant (Ps. 25: 14) . 



HENRY ACHENBACH 



Full redemption through the blood of the everlasting 
covenant. 

By the word of the Lord. . . .is the righteousness of 
God revealed from faith to faith (Rom. 1:16, 17). 



1902 

THE EVANGELICAL PRESS 

HARRISBURG, PA. 



THF LIBRARY «F 

CONGRESS, 
Two Copies Receive© 

FEB. 27 1902 

C<,r^iinMT ENTVV 

CLASS Ct^XXc !*«>. 

zi L <r/ 

COPY B. 



ST155 

M 



Copyrighted 

1901 

By Henry Achenbach. 



Contents. 

Page. 
The Fullness of the Covenant, First Chapter, ist Part 9 
The Depth of the Fall, First Chapter, 2nd Part, . . 22 
The Greatness of the Remedy Provided, First Chap- 
ter, 3d Part, 28 

OLD COVENANT. 

Six measures of the spirit in the First Covenant 
through which He makes a revelation to us, 
giving the pattern of the New Covenant, Sec- 
ond Chapter, 34 

The Diagrams, 57-58 

The Old a Pattern, of the New Covenant, in Meas- 
ures and numbers, 

The Trees Represent the Seven Effusions of the 
Holy Spirit, 

The New Covenant is the Kingdom of Heaven, is 
Now at Hand. (Matt. 4 : 17) , . . . . . . . . 

This Kingdom is Our Inheritance, Purchased by the 
Blood of the L,amb, 

NEW COVENANT. 

Six measures of the spirit of the New Covenant 
through which all the promises that relate to 
us made by the Father in the Old Covenant 
are fulfilled. Third Chapter, 59 

The Author's Experience, Fourth Chapter, .... 90 



Whereby are given unto us exceeding great and precious 
promises; that by these ye might be partakers of the divine 
nature, having escaped the corruption that is in the world 
through lust (II. Peter 1:4). 

So shall they fear the name of the Lord from the West, and 
His glory from the rising of the sun. When the enemy shall 
come in like a flood, the spirit of the Lord shall lift up a stand= 
ard against him. 

And the redeemer shall come to Zion, and unto them that 
turn from transgression in Jacob, saith the Lord. 

As for me, this is my Covenant with them saith the Lord ; 
my spirit that is upon thee, and my words which I have put in 
thy mouth, shall not depart of thy mouth, nor out of the mouth 
of thy seed, nor out of the mouth of thy seed's seed, saith the 
Lord, from henceforth and forever (Isaiah 59 : 19=21). 

The spirit promised to the Son (Isaiah 11:1, 2), is the same 
that is promised to us. Wisdom (Acts 2 : 2=4). Understanding 
(Rev. 1:10). Counsel (Rev. 4 : 1, 2). Might (Rev. 17 : 3=21 : 6 . 
Knowledge (Rev. 21: 10). Fear of the Lord (Rev. 22:1, 2). 



Preface. 

The object of what I have written is to put in 
form the manner in which the Holy Spirit has 
led me in the Sacred Scriptures. Giving me in 
part the Numerical Structure, how the numbers 
are formed in the Word, by the different epochs 
and periods in the History of the Church, both 
of the past, and of what is yet to be fulfilled. 
This plan was in the mind of God from the be- 
ginning of the world, for He worked according 
to this rule to bring forth the first pair in the 
Garden. 

This was a mystery kept secret from the world; 
delivered only to the Patriarchs by tradition, un- 
til He made it manifest through the Scriptures 
of the Prophets, and commanded that it should 
be carried to the uttermost parts of the earth, so 
that all nations might become obedient to this 
faith, that through our obedience to this law of 
faith we might be brought to inherit the love of 
the Father and the righteousness of Christ, and 
come to the knowledge of the truth, having full 
salvation from sin wrought in us by the washing 

5 



of Regeneration and the renewing of the Holy 
Ghost, and be filled with all the fullness of God. 

This is not the introduction of a new system 
of Religion, but a restoration of that doctrine of 
salvation that was delivered by God Himself to 
the Patriarchs and Prophets through which they 
were saved, and was taught by our Lord, and 
delivered to the primitive church, by Himself, of 
which He said: " My doctrine is not mine, but 
His that sent me. If any man will do His will, 
he shall know of the doctrine, whether it be of 
God, or whether I speak of myself" (St. John 
7:16, 17). 

It is not a theory formulated by myself, nor 
by a convention of men of which I was one, but 
has been given to me by revelation in the man- 
ner in which I have set it forth. I can as truth- 
fully say as did the Apostle Paul, that this Gos- 
pel of full salvation of which I have written is 
not after man, for I did not receive it from man, 
neither was I taught it, but by the revelation of 
Jesus Christ ; for this has been lost to the Church, 
for by giving heed to seducing spirits, and doc- 
trines of Devils, in the earlier centuries the 
Church departed from this form of faith (I.Tim. 
4: 1), and was resumed by the Protestant reform- 
ers only in a small degree of the first part, and 
because of this the Church has only a segment 
of the truth, and in the absence of this genuine 
and only true standard, men have assumed the 



authority to call conventions, formulate doctrines 
after their own liking, and breed Sectarian Re- 
ligions. 

This doctrine was formulated by God Himself, 
and was delivered to the race, through the scrip- 
tures of the Prophets, and the teaching of His 
Son, and the writings of the Apostles, and the 
books so put in form as to make an unbroken 
chain of history of His dealings with the race 
through His Church ; and so changed the cur- 
rent of events as to form Epochs, twelve in num- 
ber, beginning with the leading of His people out 
of Egyptian bondage, and ending with the sec- 
ond appearing of Christ, when He shall judge 
the world in righteousness. 

And thus forming a path through this period 
of time in w T hich He leads us by His spirit, com- 
ing to us with increasing light at the beginning 
of each Epoch. It is written : The path of the 
just is as the shining light, that shineth more 
and more unto the perfect day (Prov. 4:18), 
through which He teaches us the truth in twelve 
lessons, and so Christ, who is the tree of life, 
bears twelve manner of fruit. For as the cur- 
rent of events in each of the twelve Epochs dif- 
fer one from the other, so the Holy Spirit also 
in each of the twelve effusions differs in His man- 
ifestations, in that He brings different truths to 
us each time. 

It is broad enough to unite all the various 



branches of the Church, Jews, Greek and Roman 
Catholic, and all the sects of the Protestants, 
and will bring full salvation to all who will as- 
sume it, and be exercised by this faith. 

We did not print the Scripture texts, but in- 
vite a careful examination of each referred to, 
otherwise the subject would not be comprehended, 
and could not be read with profit. 



FIRST CHAPTER 

PART FIRST 

The secret of the Lord is with them that fear 
Him, and He will show them His Covenant 
(Ps. 25 : 14). This Covenant embraces all the 
written word of God, both the Old and the New 
Testament Scriptures. It is in two parts. The 
first part begins with Moses, whom God made 
mediator, Heb. 9 : 18-22, and ends with Christ's 
appearing in the body. He was the fulfillment 
of what God had promised through Moses and 
the Prophets concerning His appearance on earth. 
Deut. 18 : 15-19 ; Job 19 125 ; Ps. 2:7; Isaiah 
9:6, 7 ; Jeremiah 23 : 5, 6 ; Dan. 7:13; Micah 
5:2; Zechariah 3:8; and Malachi 3:1.2. It 
embraces all the books beginning with Exodus 
and includes the Gospels. This first part was 
sealed with the blood of beasts (Exodus 24 : 
5-8; Heb. 9 : 18-22). 

The second begins with the outpouring of the 
Holy Spirit on the day of Pentecost, and ends 
with the sixth measure (Rev. 22 : 1). Hence, 
embraces all the books from Acts to Revelations 
inclusive. The second part was sealed with the 
blood of Christ, who was appointed mediator of 
9 



this New Covenant (Matt. 26 : 28 ; Luke 22 : 20; 
Heb. 9 : 14, 15 ; 12 : 24 ; 13 : 20 ; I. John 1:7; 
Rev. 1:5; 5:9, and 12 : 11). 

As the Old and New Testament Scriptures 
form one book ; so these two Covenants form a 
whole. It contains all the promises which God 
has made to man. This is the range and scope 
of faith admissible by the preaching of our Lord, 
and the writings of the Prophets and Apostles. 

A revelation of all this is implied in the prom- 
ise, which He has made to those who fear Him. 
This fear is not slavish, but filial. Slavish fear 
urges to unpleasant duty, because it dreads the 
final consequences of disobedience, and renders 
all the service distasteful. Persons under the 
dominion of such fear would have nothing to do 
with Christ and His Church, provided they knew 
how to otherwise escape the final punishment of 
the damned. Filial fear enables us to perform 
the same duties with delight and pleasure, with 
exactness and delicate care. To render all the 
service with purest motives, in accordance with 
the instructions given us in His Word ; in order 
that we may please Him, who is the object of 
our love, and with holy desire asks God for wis- 
dom that will enable us to discern what is all the 
duty that is required of us, to the end that we 
may render ourselves teachable, so that God can 
show us this Covenant. 

In the dispensation of the first Covenant there 



are six epochs. The first epoch, in the history 
of the church of Israel, began with Moses lead- 
ing the children of Israel out of the bondage in 
Egypt through the wilderness to the borders of 
Canaan. Time, forty years and includes the 
books of Exodus, Leviticus, Numbers and Deut- 
eronomy. 

The second epoch was ushered in by Joshua 
leading the children of Israel across the Jordon 
River into the promised land, and embraces all 
that period in which the church ruled by judges. 
Joshua being the first and Samuel the last (I. 
Samuel 7:15). Time, about three hundred and 
sixty years, a history of which is recorded in the 
books Joshua, Judges and Ruth, and ten chap- 
ters of First Samuel. 

The third epoch embraced the reign of the 
kings. Beginning with Saul, the son of Kish» 
and ended with Zedekiah, who was carried cap- 
tive to Babylon, with the last portion of the 
tribe of Judah (II. Chron. 36, Jer. 52). Time, 
about 500 years ; recorded in the books of I. 
Samuel from tenth chapter, II. Samuel, I. Kings, 
II. Kings, I. Chronicles and II. Chronicles. 

The fourth epoch includes all that period from 
the carrying away into Babylon unto the preach- 
ing of John the Baptist. Time, about 620 years, 
and includes all the books from Ezra to Malachi 
inclusive. 

The fifth epoch is that short period, about six 



months, occupied by the preaching of John the 
Baptist. 

The sixth epoch, the ministry of Christ, fills 
up the measure of the First Covenant. Time, 
three and one-half years, and is iully recorded in 
the books of Matthew, Mark, Luke, and John. 

A New Covenant was promised through the 
prophet Jeremiah (chap. 31 : 31, 40). This Cov- 
enant has also six periods. The beginning of 
each is marked by an effusion of the Spirit. 

The first begins with Acts 2 : 2-4. 

The second with Revelations, first chapter and 
tenth verse. 

The third with Revelations, fourth chapter first 
and second verses. 

The fourth begins with Revelations, seven- 
teenth chapter, third verse. 

The fifth with Revelations, twenty-first chap- 
ter, tenth verse. 

The sixth with Revelations, twenty-second 
chapter, first and second verses, and ends, Rev- 
elations, twenty-second chapter, sixteenth verse. 

This gives us the key to the number twelve, 
which was signified in the gift of the twelve sons 
born to Jacob (Du. 32:8). By the twelve 
names in the Bphod, six in each (Exodus 28 : 
6-14). By the twelve stones in the Breastplate 
(15-21). By the twelve stones taken from the 
river Jordon. By the twelve stones set in order 
in the midsf of Jordon by Joshua (Joshua 4 : 4- 



io). By the twelve stones used by Elijah to 
erect the altar (I. Kings 18:31, 32). Almost 
invariably when the number twelve occurs in the 
Scriptures it represents the twelve eras which 
constitute the covenant. 

There is leading through this entire Covenant, 
what the Scriptures term "a path " (Job 28 : 7, 
8 ; Ps. 16 : 11 ; 17 14, 5 ; 25 14, 10 ; 65 : 11 ; 119: 
35 5 139:3; Prov. 4 : 18, 26; 3:18; 5:6; Isa. 40: 
3; Heb. 12:13). This is the path that was trod by 
the Patriarchs Prophets and Apostles. Enoch 
walked with God three hundred years in this 
path, until he was led into that period in which 
Christ shall appear as Judge (Jude 14, 15). That 
period is now recorded (Rev. 20 : 10-15). Abra- 
ham was led out in it until he saw Christ's day, 
and was glad (John 8 : 56). Isaac and Jacob, 
being led in it, God made known to them things 
that should come to pass in the after ages. The 
writings of Moses cover all the space of this Cov- 
enant (Deut. 33 : 28 ; Rom. 10 : 16, 18). David 
was led in this path until he reached the sixth 
epoch, at which time he wrote the Psalms 2, 16, 
17, 22, 40, 45, 68, 69 and 109, in which he fore- 
told the coming of our Eord, His mission, His 
sufferings, His death, His resurrection and His 
ascension, and the punishment of the Jews for 
rejecting Him (Ps. 69). Also the awful calamity 
that would befall Judas and his posterity, because 
of His betraying Him (Ps. 109). 



His writings speak of rivers that shall flow in 
the dispensation of the Second Covenant (Ps. i : 
3 ; 36 :8 ; 46 : 4). He also writes of the city of 
God (Ps. 46 :4, and 87 : 3), now recorded Rev. 
twenty first chapter. 

When Isaiah wrote the two last chapters of 
his book, in spirit, he had been led along this 
path, until he had reached the eleventh and 
twelfth Epochs (Rev. 21st and 22d chapters). 
He walked with God in this highway of Holiness 
until God had shown him His Covenant (Isaiah 
65:17-25; 66:22; Rev. 21:1, 2). All the 
writings of the Apostles demonstrate that they 
had been led up through this path until they 
reached the period of Christ's second coming 
(Paul, I. Thess. 1-10; 5 : 23 ; Titus 2 : 13 ; Heb. 
9 : 28 ; James 5:7,8; I. Peter 1:13; I. John 3: 
I- 3 I Jude 24 ; Rev. 2:28; 22:4). We see His 
face when He gives us the morning star (Rev. 
22 : 16 ; 2 : 28). 

Under the dispensation of the Old Covenant 
there is an era termed by Scripture, The Wilder- 
ness. Also in the dispensation of the New Cov- 
enant there is a period composed of four eras, 
which the Scripture terms A Wilderness. It is 
an error to confound these two and try to make 
the Scripture appear to mean one thing. 1 he 
first relates to the journey of the Church of Is- 
rael from Egypt to the land of Canaan (Ex. 18 : 
5 ; 19:2; Deut. 1 : 31, 40 ; 2 : 1 ; 32 : 10 ; Ps. 78: 



17, 19 J 95 : 8 ; 106:26; Heb. 3:9, 17). All 
this and much more Scripture language refers to 
the journey of the children of Israel during the 
forty years, as recorded in the books of Exodus, 
Leviticus, Numbers and Deuteronomy. 

In the Second Covenant, the Wilderness period 
begins with the first Era. Isaiah 41 : 19 gives 
us the form of what constitutes the Wilderness. 
Each tree represents a measure of the Holy 
Spirit. The cedar tree represents the first meas- 
ure. Given Acts 2 : 2-4. The shittah represents 
the second measure (Rev. 1 : 10). The myrtle 
tree represents the third measure (Rev. 4:1, 2). 
The oil tree represents the fourth measure (Rev. 
17:3, running through to Rev. 21:6). The 
Prophet also uses the four rivers of Eden to il- 
lustrate the Wilderness period in the kingdom of 
the Son (Isaiah 51:3). That river that went 
out of Eden to water the Garden and parted into 
four heads represents the river of Grace, which 
began to be poured out on the day of Pentecost, 
and was divided into measures. Each river 
(Gen. 2 : 10-14) represents a measure of the 
spirit in the same order as the trees (Isaiah 30 
23-26 ; 32 : 15, 16 ; 35 : 1, 5-7 ; 41 : 17, 18; 43 
2 ; 44 : 3 ; Ezek. 47 : 1-5. Solomon's Songs 3 
6 refers to those who are led out of this second 
or last Wilderness as described and enter the 
Garden (chap. 4:12, 15, 16; 8:13). Hosea 2: 
14-23 is treating of those who are led into this 
15 



second Wilderness, and through it into the vine- 
yards (verse 22). The corn refers to Rev. 21:10; 
the vine to Rev. 22 : 1, 2; the oil to Rev. 22 : 16. 
Ezek. 20 : 35 refers to the second Wilderness, 
verse 36 refers to the Wilderness in the First 
Covenant. 

I have called the attention of the reader to 
those passages of Scripture which make a dis- 
tinction between the first and second Wilderness 
periods. Showing that the first Wilderness em- 
braces the books of Exodus, Leviticus, Numbers 
and Deuteronomy. The second Wilderness em- 
braces the Books from Acts to the 21st chapter 
of Revelations, sixth verse. It is important to 
know in what parts of the books they occur, in 
order that we may know in what stage of our 
religious experiences we enter each, and when 
we have passed through each. 

After we have passed through the second 
Wilderness we are translated into the desert 
(Isaiah 41 : 19). The last two chapters of Rev- 
elations constitute what is known in Scripture 
terms as the desert. 

The fir tree represents the fifth measure of the 
spirit (Rev. 21 : 10). The pine tree represents 
the beginning of the sixth measure (Rev. 22 : 1), 
and the box tree represents the end of the sixth 
measure (Rev. 22 : 16). These seven trees are 
of the evergreen variety, and signify, that as a 
new supply of foliage is given before the old falls 



off, so in the gifts of the measures of the Spirit 
in the kingdom of the Son. The last given 
would remain active and effective until tLe suc- 
ceeding one should be given. 

The Lord has promised good things to those 
who pass through this second Wilderness into 
desert (Isaiah 35 : i, 6 ; 40 : 1-8 ; 41 : 18 ; 43 : 
19-21 ; 51:3. Here He promises to make the 
desert as the Garden of the Lord, While Adam 
was in the Garden alone, the Lord caused all the 
animal creation to pass before him, and knowl- 
edge was given him to discern the nature of each 
species. Hence, he rightly named them (Gen. 
2 : 19, 20). This the Prophet takes to illustrate 
the knowledge given us when we receive the fifth 
measure (Rev. 21 : 10). Afterward he caused a 
deep sleep to fall upon Adam, and when he awoke 
his bride was beside him (Gen. 2 : 21-23). This 
represents what we receive when passing that 
river (Rev. 22 : 1). We are then His bride 
when He gives us the morning star (Rev. 22:16). 
Thus the second chapter of Genesis, with its 
rivers, etc. , is a type of the New Covenant. 

At the beginning or entrance of each of these 
twelve epochs there is what the Scripture terms 
"agate". Every several gate is of one pearl 
(Rev. 21:21; Ps. 118 : 19, 20 ; Prov. 8 : 34; Isa- 
iah 26:2; Matthew 7:13, 14: Luke 13:24; 
Rev. 22 : 14). Hence, the words of our Saviour : 
"Knock, and it shall be opened unto you," 
17 



meaning that we shall continue in prayer until 
we receive. Anyone who is being led in this 
path leading through this Covenant will en- 
counter those gates— twelve in number. But if 
the Commandments are kept, we will always sus- 
tain right relations to God and He will continue 
to open the gates until we reach the city (Rev. 
21 ) and eat of the tree of life. Isaiah 60 : 18 
promises that these gates shall be called Praise, 
and indeed such they are, for as we enter each of 
those gates, our mouth is rilled with laughter, 
and our tongue utters praises to God. Is not this 
demonstrated in the experience of every newly- 
converted soul ? How quickly does the counte- 
nance change from expressions of grief to that of 
joy, and the tongue begins to give praise at the 
entrance of the Spirit as a comforter. How much 
more then shall we not find this true when these 
several gates are opened to us. As we continue 
our journey in the path of the just, which is as 
a shining light, that shineth more and more unto 
the perfect day (Prov. 4 : 18). 

We have given a brief explanation of what 
constitutes the Covenant. It is the promises of 
God to man as we find them in the written Word; 
that its extent embraces all the books, both the 
Old and New Testament Scriptures, that those 
promises relate to spiritual gifts to be received 
while we are in the body (Deut. 29 : 29 ; I.John 
3 : 2). It doth not yet appear what we shall be ; 



that is, in the world to be possessed by us after 
we leave this present world; nor is the appearing 
or Christ referred to there to take place in the 
next world, but while we are living in this pres- 
ent world. Everyone who has hope of this ap- 
pearing purifies himself even as Jesus was pure, 
and when this is accomplished, then He will ap- 
pear to us. Otherwise, how could we know that 
this work is complete; and if He be not able to 
bring us to His standard, then He mocks us with 
His words. See Luke 6 : 40 ; Matt. 10: 24, 25 ; 
John 15:20. Now when He has revealed all 
His Covenant, both the old and new, then we 
have been made pure as He is pure. Then He 
has brought us to His standard. Then we are 
His brother (Ps. 22:22, 25; Heb. 2:11, 12; 10: 
10, 14). Jesus, Himself, professed no higher 
state than sanctification (John 10 : 36) and said 
the law of God was within His heart (Ps. 40:8). 
According to Scripture it would be impossible for 
entire sanctification to have been wrought with- 
out the New Covenant being fulfilled in us ; for 
that implies that the law of God be written upon 
our heart and placed in our mind (Jer. 31 -.31,40; 
Heb. 10:16-18). 

This New Covenant was ushered in at the ex- 
piration of the Old (Heb. 8: 13; 10:9). He 
that said, " L,o, I come," was Christ, who took 
away the first and established the second. And 
this New Covenant is not a will-o'wisp in the air 

!9 



floating to and fro; but is a standard raised up by 
the Spirit of the living God (Isaiah 59:19). 
The enemy came in like a flood and removed 
Christ from off the earth, who was given to be 
as an ensign (Isaiah 11 : 10), after which the 
Spirit of the Lord did lift up a standard, and this 
standard is found in the New Testament. Be- 
ginning with the outpouring of the Spirit on the 
day of Pentecost., and ending with the sixth 
measure (Rev. 22:1). This forms the New 
Covenant. Now, if this standard is too high for 
men to realize, how is it that the Apostle John 
received it and said, '* Blessed are they who hear 
the words of this prophecy, and keep the things 
that are written therein (Rev. 1:3)? He was 
commanded not to seal the prophecy of the book. 
If the time was at hand then for men to under- 
stand it (Rev. 22:10), why not now? If He 
cannot write His law on our hearts, and place 
them in our minds, and by so doing show us His 
Covenant, then, why should He make promise 
to us that He would show His Covenant to them 
who fear Him? But do such as leave His Cov- 
enant, and turn aside to lies, possess this fear to 
which He refers (Ps. 25 : 14)? A part of His 
Covenant is that we take hold of His Covenant 
(Isaiah 56 : 4-7); and after having taken hold 
of it, we must continue in it (I. Tim. 4 : 16) un- 
til He has led us to His Holy mountain. 

This filial fear enables us to comply with this 



condition, for that is our part to perform. The 
first thing for us to do, in order that we may 
take hold of His Covenant, is to believe that all 
Scripture, both the Old and New, is given by in- 
spiration of God, and is sufficient for doctrine, 
reproof, correction and instruction in righteous- 
ness (II. Tim. 3 : 16, 17 ; II. Peter 1 : 19-21). 
Then take heed to what it says; for if the faith 
concerning the Word be not strong enough to set 
us to a prayerful search, then it avails us nothing. 
For how shall we know what to believe or what 
to practice, if we do not study this Word ? That 
is, faith comes by hearing what God has said in 
His Word (Rom. 10: 17). And how shall we 
know, unless we search ; and if we read with a 
desire to learn, and do not understand its mean- 
ing, then we next believe that the Holy Spirit 
was given to open our understanding. There is 
not anything written that He cannot make plain 
(Prov. 8 : 8, 9; John 14 : 26 ; 16 : 13-15). That 
is, the Old Testament Scriptures given by the 
Father, have been given to the Son ; and as the 
Spirit of truth guides us into all truth, He ex- 
plains to us the meaning of the Old as well as 
the New. Now, if we believe this, then we rely 
on the Spirit to teach us. In doing this, we 
render ourselves teachable by a continual search- 
ing after the truth, and asking God for wisdom 
to understand the truth. This Scripture, as we 
come to understand it, makes us wise unto sal- 



vation. A knowledge of the truth is the wisdom 
He gives. 

PART SECOND. 

It is important that we know ourself. Our 
being is composed of seven parts : the spirit, the 
soul, the body of five senses, namely : sight, 
hearing, speech, taste and the organs of propa- 
gation, the bone structure, the flesh, its liga- 
ments, muscular tissue, etc., the great nerve 
system, and the blood. These seven constitute 
a man. In the fall, this entire being underwent 
a change, called death (Gen. 2 : 17). That is, 
the righteousness of God, that possessed these 
seven parts, was withdrawn from our first pa- 
rents because of their disobedience ; and, in its 
stead, Satanic principles were inserted by which 
they knew evil. Those evil principles are hered- 
itary. They manifested themselves in Cain, the 
first-born child. Notwithstanding his offspring 
was swept off of the face of the earth in the del- 
uge, this law of sin and death has been trans- 
mitted through the lineage of Seth ; hence, has 
been perpetuated, and will continue to be until 
the end of the race, which will terminate with 
the destruction of the earth by fire. This law of 
evil has manifested itself in the life of every man 
born of woman, except Jesus. 

And because of this indwelling evil, God gave 
to man a law, through which he might come to 
know what God knew is evil. For by this law 



of God is the knowledge of sin. These Satanic 
principles within us are contrary to the right- 
eousness of God, as expressed in His Holy Law. 
They are not subject to it, neither indeed can 
they be. Therefore, they must be exterminated, 
and God's righteousness, that constituted Adam's 
holiness before the fall, must be implanted in 
their stead. Hence, our Lord said we must hate 
those Satanic principles called our life (Luke 14 : 
26 and 17:33), and not retain them, but co- 
operate with Him until they are destroyed, and 
as they are destroyed, the righteousness of God 
that is in Christ is imparted to us, and forms a 
new life in us, which is termed the righteousness 
of Christ. So Christ is made of God unto us 
wisdom, righteousness, sanctificatiou and re- 
demption. When all this is accomplished, the 
life of self is destroyed — all boisterous profession 
ceases, and we glory only in the Lord. See I. 
Cor. 1:30, 31. The Apostle Paul terms this 
putting off the old man, which is corrupt, " be- 
ing renewed in knowledge," and putting on the 
new man, of which Christ is our model (Eph. 
4:22, 23, 24). 

Jesus in His manhood was entirely free from 
these Satanic principles, called sin and death, 
which came from the prince of this w T orld (John 
16/ 11; Eph. 2:2). Judgment was committed 
to Him, for He, being a man without them, is 
the only one capable of judging, when a man 
23 



who is possessed of them, is entirely delivered 
from them. 

This law of sin and death within us revolts 
against the righteous law of God, and causes us 
to transgress it, even contrary to our better judg- 
ment. Every such transgression is sin. This 
need not manifest itself in outward acts to con- 
stitute sin. God looks within, and finds guilt 
and corruption in the heart (Matt 5 122, 23, 24, 
27, 28; I. John 3:15). All such acts in the 
heart is sin against God only. But when it has 
conceived and manifested itself in outward acts, 
then we sin against our brother also. 

God's Covenant with man is, that if we on our 
part take hold of His Covenant and comply with 
all the conditions; that is, if we perform our part 
of the contract, He will resurrect us out of that 
death that has come to us through the fall of our 
first parents, and restore to us the righteousnes 
of God that was in Christ in the days of His so- 
journ in the flesh. He, in that holy state, not 
only holy because he was not possessed of this 
inbred sin, but because He also was possessed of 
the righteousness of God that was delivered to 
our first parents, was the second Adam, and so 
He became our head and representative of what 
a man is, who has been delivered from sin and 
has put on the life of Christ. 

If we make lies our refuge, and say that our 
fathers ate sour grapes and have set our teeth 



on edge, and therefore we are not responsible, 
we deceive ourselves and remain in our sin, and 
are lost forever (Ezek. 28 : 2, 3, 4 ; John 15 : 22). 
Since Jesus came and preached to us this great 
salvation from this sin life within, and mani- 
fested the righteous life, both by His purity and 
conduct and shed his blood, that through it we 
might be cleansed from all sin (I. John 1 : 7, 9 ; 
Rev. 1 : 5). We have, now, no cloak for our sin. 
Therefore, if now we fail to comply with the con- 
ditions, and make use of the provisions, and 
stop short from having this work completed in 
us, we must abide the consequences. 

For our encouragement we must consider that 
Jesus did not take upon Himself the nature of 
angels, who were free from this body of sin, but 
we trace His lineage back to Adam our federal 
head (Luke 3 : 23-38). Therefore, He is our 
brother in the flesh, by virtue of His having 
come into the world through the same lineage of 
which we are a part. 

While in the immaculate conception, the Holy 
Spirit became a nucleus around which the body 
was formed. In that sense He has pre-eminence 
over us, and is the only begotten Son of the 
Father. Nevertheless His body was formed in 
the womb of His mother and was bone of her 
bone and flesh of her flesh. He was born into 
the world through the natural eourse of propa- 
gation, the same as we are. If we go back and 
25 



examine the lineage through which He came, 
beginning with Abraham, we find that each char- 
acter, presented to us through the sacred history, 
manifested this indwelling sin life by outward 
acts of transgression. Some were given to lies, 
others to defrauding their brother. 

David, who in a twofold sense represented 
Him in that he was both Prophet and King, 
brought disruption into a family through adultery 
and murder. Neither was His lineage entirely 
confined to the offspring of Abraham. Judah, 
Jacob's son, married a Cauaanitish woman. 
Tamar, the mother of Pharez, was not a Jewess. 
Ruth, the great-grandmother of David, was the 
offspring of Lot, a daughter of Moab. Solomon's 
mother was a Hittite and guilty of lewdness. 
We call attention to these facts to prove that the 
lineage through which He came was not a sin- 
less one. He overcame this hereditary evil, and 
has made provision for us to do the same. 

We err if we set up a plea that our environ- 
ments surpass His. He was born into this world 
and reared in poverty, and labored with His own 
hands in the use of carpenter tools to maintain 
Himself and a widowed mother. His associa- 
tions doubtless were not of a refined character. 
The people of Nazareth, the town in which He 
was reared, were largely mongrel, and of a low 
type. They must have been veiy wicked, ac- 
cording to the estimate of Nathaniel, who seems 
26 



to have been acquainted with their habits ; and 
therefore questioned the judgment of Philip as 
to Jesus being the Messiah, promised through 
Moses and the Prophets (John i 145, 46), He 
was a man of sorrows and acquainted with grief; 
despised and rejected of men (Isaiah 53:3). 
Treated by his fellow churchmen as a heretic 
and imposter, a vagabond, ostracized from so- 
ciety, yet He overcame all these environments 
and His whole life reflected a spotless purity. 
Now how did He overcome ? Doubless, by the 
Father giving Him the six effusions of the Spirit 
in the order in which they were promised to Him 
by the Father (Isainh 11:2). The first four 
during His life of seclusion in Nazareth, from 
boyhood to the thirtieth year of His age. This 
accounts for the wisdom He displayed in His 
questions and answers before the elders of the 
Jewish Church at the age of twelve. The last 
two effusions, as recorded in Matthew 3 : 15, 16, 
17; L,uke 3:21, 22, when He was baptized by 
John. Also when He was on the Mount of 
Transfiguration (Matt. 17:1-8; Mark 9:1-8; 
Luke 9 : 28-36). He knew within Himself that 
He was the promised Messiah. Being a Scrip- 
ture student, He came to know that these six 
effusions of the Spirit had been promised to Him, 
and believed He would have them given to Him. 
Hence He performed His part in the exercise of 
faith and prayer, and thus secured them to Him- 
27 



self. These six effusions came upon His human 
nature and made Him what He was as a man. 
The same that enabled Him so nobly to over- 
come, is promised to us by the Father. See 
Isaiah 59 : 21 and 44 : 3. 

At the proper stage in our translation from the 
Adamic sin life to the life of Christ, we become 
His seed and are heirs to those promises, as I 
shall endeavor to set forth in their proper order. 
When we have received them, we shall have 
purified ourselves even as He is pure. We shall 
see Him, for He will reveal Himself to us and 
show us that He has made us like Himself (I. 
John 3:1, 2, 3 ; Matt. 10 : 24, 25 ; Luke 6 : 40 ; 
John 13 : 16 and 15 : 20). 

Anyone who prefers cleanliness to filthiness, 
purity to impurity, holiness to sinfulness, life to 
death, love to hate, joy to sadness, peace to un- 
rest, Christ to Satan, Eternal life to everlasting 
banishment from the presence of His glory, will 
most heartily co operate with Him to secure 
them to Himself. 

PART THIRD. 

We herewith briefly set forth the threefold 
kingdom of the Father, Son and Spirit in the 
order in which they occur, of which Abraham, 
Isaac and Jacob were representatives. Each in 
their order as we shall show. Hence, God an- 
nounced Himself in the person of the Trinity in 
the use of those three characters to Moses, and 
28 



as a memorial to all generations following (Ex. 
3:15). In the exposition of the kingdom of the 
Father and Son we shall use the names of those 
men who represent the stages of development in 
each. In the exposition of the Spirit kingdom 
we shall use the various effusions of the Spirit in 
the order in which they occur, to show the in- 
creasing light unto the perfect day. 

God called Abram, who was a representative 
character of obedient faith. Because he believed 
God it was accounted to him for righteousness 
(Rom. 4:3). Because of this faith the Lord 
changed his name to Abraham, saying: "for a 
father of many nations have I made thee " (Gen. 
17 : 5). Then follow, Isaac, Jacob, Joseph, 
Ephraim, Manasseh — the book of Genesis closes 
with all the posterity of Abraham by his wife, 
Sarah. In Egypt they multiply rapidly, and in 
a few centuries they number a large multitude. 
God hears their cry for deliverance from this 
bondage and sends Moses to be their leader, 
through whom He led them out of bondage, 
through the wilderness to the promised land. 
This constitutes the Father's kingdom. Of all 
the six hundred and three thousand, five hun- 
dred and fifty that were numbered at Sinai, who 
came out of Egypt, only two, Caleb and Joshua, 
entered the promised land. So that the church, 
as it was on the banks of Jordon at the time 
Moses died (Deut. 34: 5-8) was a new church, 
29 



composed of those who were too young for war 
when they left Egypt, and those who were born 
while on their journey. All who were numbered, 
perished, because of their unbelief. 

This new church coming out of Egypt into 
Canaan, represents our first stage of divine life 
in the dispensation of the Spirit. What hap- 
pened to them was for our example (I. Cor. 10 : 
6, n), and is the beginning of the kingdom of 
the Son. Moses, their leader, the first character; 
Joshua, the second; David, the third; Elijah, 
who represents our translation into the new earth, 
fourth ; John Baptist, fifth ; Christ, the sixth ; 
the Apostles in the book of Acts, who received 
the Holy Spirit on the day of Pentecost, seventh; 
constitutes the kingom of the Son, and is a com- 
plete pattern for us, who are now in the kingdom 
of the Spirit. 

This third and last kingdom began to be 
formed by those who were converted by Peter 
preaching on the day of Pentecost (Acts 2 141), 
and all who since have received the Spirit, bear- 
ing witness with our spirit, are in this spiritual 
kingdom. 

The Holy Spirit, as given to John the Apostle 
on the day of Pentecost, and the six measures 
given him on the isle of Patmos, as recorded in 
the book of Revelations, namely, 1 : 10 ; 4:1,2; 
17 : 3; 21 :io; 22 : 1, 2; 22 : 16, constitute the 
kingdom of the Spirit. This is the standard set 
30 



up by the Spirit as foretold by the prophet Isa- 
iah, 59 : 19. These seven measures are the seven 
spirits of God (Rev. 1:4). 

This third kingdom is our inheritance. Every 
one who is born of the Spirit is an heir to this 
kingdom. If they will allow themselves to be 
led by Him, He will lead them to the end, name- 
ly, the Morning Star (Rev. 22:16). This is 
that kingdom of heaven announced by John Bap- 
tist and our L,ord, who said it was at hand (Matt. 
3:2; 4:17). It is the new Covenant in which 
God writes His law upon our hearts and places it 
in our minds (Jer. 31 : 31, 40). Power is given 
to Christ to fulfill all the promises made in this 
Covenant. The copious outpouring of the Holy 
Spirit on the day of Pentecost upon the Apostles, 
was far superior to what we receive now at our 
conversion, and is illustrated by what Kzekiel 
saw (47 : 3-5), each time considerably increased 
until the fourth is an entire emersion (Isaiah 
54 : 9; Luke 17 : 26, 27). This kingdom is taken 
by much patient prayer and faith, and is what 
the apostle Paul terms the great salvation, spoken 
by our Lord (Heb. 2:3). The Apostles were 
the seed of Christ, and we are His seed's seed 
(Isaiah 59 : 21). They had it given to them and 
the promises are to us, if we believe their word 
(John 17:20). The apostle Paul was made a 
pattern for us (I. Tim. 1:16). The faith that 
takes this kingdom is what was delivered to the 
31 



saints of the primitive church, and is what the 
apostles taught in their epistles. 

I shall endeavor in simplicity to explain the 
process of our new creation. 

First measure, Acts 2 : 2-4. The work is con- 
fined to our spirit. 

Second measure, Rev. 1 : 10. It reaches the 
soul. 

Third measure, Rev. 4: 1, 2. It reaches the 
body of senses ; voices touch the tongue, thun- 
derings touch the hearing, lightnings touch the 
eyes, earthquakes touch the loins (Ezek, 47 14, 
last clause), hail touches the taste. This is the 
word of the Lord coming to us (Jer. 15 : 16). All 
these three parts, spirit, soul, and body of senses, 
are God given, and so eternal. When the Holy 
Spirit has acted upon these several parts, then 
our Father's name is written on our forehead 
(Rev. 14:1). In these five manifestations of 
the Spirit in this third measure He comes to us 
t intervals, and each is clearly discerned by tVe 
impressions made (recorded Rev. 11:19; 16:18). 

The fourth measure, Rev. 17 13, is our trans- 
lation into the new earth. Rev. 21 : 1 is the first 
voice of the spirit. Rev. 21:2 is the second 
voice. Rev. 21 : 3 is the third voice. See Isa. 
66 : 6, 7. We now have ten manifestations and 
come to a biith. This work is upon the bones 
and marrow (Prov. 3:8; Isa. 66 : 14). 

The fifth measure, Rev. 21 : 10, is the baptism 
32 



offire(Isa. 66:15, 16; Zech. 13:8. 9). This 
comes upon our flesh (Isa. 40:5-8; Luke 17: 
28-30). 

The sixth measure permeates the nerve sys- 
tem ; hence, it is termed living waters (Ezek. 
47 :g; Joel 3 : 18 ; Zech. 14 :8 ; Rev. 22 : 1). 

The seventh measure reaches the blood (Joel 
3:21; Heb. 12 : 4 ; Isa. 4:4). 

These thirteen manifestations of the Spirit 
permeate the entire being:, and destroy the 
Adamic sin life, and infuse in their stead the 
life of Christ. This the Scriptures term Salva- 
tion (Heb. 9:28). Eternal life by our Lord 
(John 17:2), born of God (I. John 3:9; 5:18). 
We are then a son (John 1 : 12, 13 ; Rev. 21 17). 



SECOND CHAPTER 

PART FIRST. 

I shall now endeavor to explain how He shows 
us His Covenant. Where in the Scriptures He 
begins to teach us what course He pursues, in 
order to make this revelation to us. While it is 
already in form and the measures and numbers 
already given, that show its extent ; and the 
written Word, both Old and New, treat of it. 
Nevertheless, it still remains a secret of the Lord, 
and only to those who fear Him does He impart 
this secret. 

This law of sin and death within us has pene- 
trated our entire being, and causes us to trans- 
gress God's law, and so we sin. This is held in 
check by the vo 1 ition of our will. Where loose 
reign is given to it, our outward transgressions 
are more numerous than if they are kept in sub- 
jection to our will. The longer we remain in 
this state of rebellion, the more numerous do 
they become. Every act of transgression adds 
one to the number. Hence, the divine injunc- 
tion, "Remember now thy Creator in the days 
of thy youth " (Eccles. 12:1). If we seek God 
early in life our transgressions are fewer, and 
this current of evil within is counteracted by the 



grace of God. But, God does not weigh or count 
sins by numbers; for, whosoever transgresseth 
the law of God at one point, is guilty before God. 
And, who has not done this? (Eccles. 7:20; 
Rom. 3:9-18.) Because God is long-suffering 
and does not execute sentence speedily, men be- 
come more and more reckless, and add sin to sin 
(Eccles. 8:11). Notwithstanding this, God 
does not hastily withdraw from such, But con- 
tinues to convince all of sin by the Holy Spirit, 
and endeavors to persuade and woo us to Him- 
self. He thunders from Sinai with His law, and 
uses the ministry and laity of His church to 
arouse sinners to action. To such as heed His ad- 
monitions He gives grace to repent, and quickens 
the faculties of faith and enables us to believe, 
that He does forgive us our transgressions, and 
gives us the Holy Spirit to comfort us; by this 
Spirit bearing witness with our spirit that He 
has forgiven us, adopted us to become His chil- 
dren, and if children, then heirs, heirs of God, 
and joint heirs with Christ if we suffer with Him 
(Rom. 8 : 15, 16, 17). By this act of obedience 
on our own part, we secure to ourselves the for- 
giveness of all our transgressions. A degree of 
God's righteousness is imparted to us. For God 
does not so touch us without leaving the im- 
print of His divine nature upon our being. By 
this act on His part He has already begun to 
fulfill and show us His Covenant. For a part, 
35 



of His Covenant, is that He will forgive if we 
repent and believe on the Lord Jesus Christ 
(Acts 2 138 ; 16:31 ; I. John 1:9). But we find 
His Covenant relates to more than mere forgive- 
ness. He promises to cleanse us from all un- 
> righteousness, and because of this promise, we 
may expect other and deeper works of grace to 
follow. 

This is the first measure of the Spirit, and is 
termed the forgiveness of sins (Eph. 1:7). 

PART SECOND. 

This act on the part of God to deliver us from 
the bondage of transgression, through forgive- 
ness, was represented by His leading the chil- 
dren of Israel out of Egyptian bondage (Ex. 12 : 
29-39). And as they were baptized unto Moses 
in the cloud and in the sea (Ex. 14 : 19, 20, 21, 
22; I. Cor. 10: 1, 2), so the first measure of the 
Holy Spirit baptizes us unto Christ — not into 
Christ, as some interpret. But because of the 
miracle wrought by Moses stretching his rod 
over the sea and dividing the waters, they were 
to accept him as their leader, so by the miracle 
wrought by the Holy Spirit witnessing to the 
forgiveness of our sin, we are to accept Christ as 
our leader. 

And as the law was given to them from Sinai 
and obedience required, so do we now become 
subjects of this same law. Our obedience to it 



is not now to be rendered because of fear of pun- 
ishment by the execution of civil law, or out of 
respect to society, or relatives, or dignity of our 
own character, but because God our Father, no 
longer our Father only because He is the author 
of our being, but in a spiritual sense. Also be- 
cause He translated us into His kingdom of 
grace and adopted us, to become His children, 
and therefore out of love to us requires us to 
rigidly keep His law for our own good. By so 
doing we maintain our relation as child to a 
father (Rom. 10:5; Lev. 18:5; Neh. 9:29; 
Ezek. 20 : 11, 13, 21 ; Gal. 3 : 12). Let us not,; 
here, in the first stage of our experience, fool- 
ishly accept the false teachings of some, who 
affirm, that because we are under grace, we are 
no longer subject to law. If we keep His law, 
we continue to be heirs of the promises. Through 
disobedience, we forfeit our claim. 

As Israel was led out of Egypt into the Wilder- 
ness, and had a journey to make in order to reach 
the promised land, so this journey constitutes the 
first Epoch in the history of the church. Hence 
when we receive the first measure of the Spirit, 
we are ushered into this Epoch. There in the 
books of Exodus, Leviticus, Numbers and Deu- 
teronomy, we find the first lesson of truth given 
for our instruction. The same gospel, that was 
preached to them, is also given for us (Heb. 4: 
1; 2). It did not profit them, because they did 



not believe God. Consequently, they never 
reached the promised land, but perished in the 
Wilderness because of their unbelief (Heb. 3 : 
17, 18 19; Jude 5). We are also admonished 
by the Word of God to take heed lest the same 
thing happen to us (Heb. 3:12 and 4 : 1). They 
were made an example to us to the intent that 
we should not practice the same thing (I. Cor. 
10:1 to 11) ; i. e. every one to whom God has 
given the witness of the Spirit. We do not here 
address those who get into the church through 
catechisms, or professions of faith, or promises 
to man to reform. All such do not stand re- 
lated to God's spiritual kingdom as those who 
have been born of the Spirit. All who receive 
the Spirit ought to carefully study the conduct 
of Israel in the Wilderness as recorded in Ex- 
odus, Numbers, Leviticus and Deuteronomy. 
They had. a journey to make to enter the prom- 
ised land, which was to be the next Epoch. So 
do we have the same journey to make. They 
were given to unbelief and failed ; if we are given 
to unbelief, we shall also fail. The manna that 
was given to them to sustain their natural bodies 
represents our spiritual food given to us by God, 
namely, the Word of God (Deut. 8:1, 2, 3). 
The water that flowed from the rock to quench 
their thirst represented the Holy Spirit that flows 
from Christ to us (Ex. 16:4-15 and 17:1-7,). 
They were not content with that which the Lord 



had given them, but murmured against Him. 
When the Lord changed their food and gave 
them quails' flesh, in their gluttony they over- 
ate and perished. So we, if we turn from the 
Word of God and find our pleasure in reading 
novels, lies, and light, unprofitable literature, we 
die spiritually. 

Everyone who has the gift of the Spirit and 
lives any length of time thereafter, realizes that 
the joy and comfort subsides, and the Spirit 
cau-es him to know that this body of indwelling 
sin has not been removed. He finds within him- 
self propensities that war against the Spirit of 
God given him, that also rebel against the law 
of God. so that he cannot do the good he de- 
sires (Gal. 5 :iy). Many, here at this point in 
their experience, yield to temptation and fall. 
Some never rise again ; others recover and re- 
pent and are reclaimed by God giving them the 
Spirit again. So they sin and repent all their 
lifetime. Such do not inherit the kingdom of 
God while in this life. What the final result 
will be, we cannot say. But, we know, the 
Word of God gives no encouragement to pursue 
such a course of conduct. The object of the 
Spirit, in revealing those sins to us, is that we 
may come to Christ and have them washed away 
by His blood.. He is able to save to the utter- 
most all that come to God through Him. In- 
stead, therefore, of becoming discouraged, we 



believe that He will save us from our sins (Matt. 
i:ai). 

If we call upon Him for deliverance, He hears 
us, and will answer by sealing us with the Holy 
Spirit of promise (Eph. i : 13, 14). This sealing 
us with the Spirit is a different work. While it 
is the same Spirit, that witnesses to us the forgive- 
ness of sins, His manifestations are entirely dif- 
ferent. In the first, He witnesses to us of the 
work done for us, viz. , God having forgiven our 
sins of transgressions, of which He had convicted 
us. But in the second, He comes and removes 
from within our heart those evil propensities 
that He had revealed to us. The work wrought 
is so different from the first that we easily realize 
that we have entered into another Epoch. 

The Spirit now in this second measure clearly 
bears witness that He has led us through the 
Wilderness into the promised land of Canaan. 
Furthermore, He seals us with a promise, in that 
He leads us in His manifestations, into a high 
state of grace, and impresses upon our being a 
foretaste of what we will possess when we have 
been entirely sanctified. This is God's pledge 
to us, that if we continue our journey we shall 
inherit all the possessions that were purchased 
for us in the redemption of Christ. 

This is the second measure of the Spirit to us, 
and is termed a sealing us with the Holy Spirit 
of promise (Eph. 1 : 13, 14). 



PART THIRD. 

This second measure of the Spirit was repre- 
sented by Joshua leading the Church of Israel 
through the river Jordan into their promised 
possessions (Ex. 3:8, 17). This was the begin- 
ning of the second Epoch that was ruled by 
Judges — Joshua being the first, and Samuel the 
last (I. Sam. 7:15). So, by His Spirit leading 
us through this second gate, we enter the second 
Epoch. And as the manna ceased, and their 
food changed to corn (Josh. 5:10, 11, 12), so 
the Lord changes our spiritual food — the indwell- 
ing Holy Spirit makes more pleasing impressions 
within us. Through the exercise of this second 
order of faith, we have secured to ourselves a 
casting out of our own nature, and have given 
to us a much larger degree of the righteousness 
of God. Because of this change wrought in us, 
our experience is much richer. 

The twelve stones taken out of the river Jor- 
dan, and the twelve set up by Joshua in the river 
bed, have a deep spiritual significance. For do 
not the first twelve, removed fiom the river bed, 
represent the twelve sons of Jacob? through 
whom our Lord was born into the world, and 
who also represent the twelve periods of time 
limited to the race (Deut. 32 :8). And the sec- 
ond twelve, set up by Joshua in the river bed 
represent, first, the twelve measures of the Spirit 
that are promised to us at this time ; and second, 
41 



the twelve Apostles to whom this fullness was 
given. Does not the Holy Spirit here in the 
second effusion make manifest to us, for a short 
period, what our experience will be when we cat 
that fruit that is given us in the twelfth meas- 
ure? Hence, the twelve stones, and the ex- 
ceedingly rich manifestation of the Spirit at this 
time. 

May not those two Greek monks, Ceril and 
Methodeus, who were sent about the middle of 
the ninth century by the Greek Church as mis- 
sionaries from Constantinople to Bohemia and 
Moravia, have been in possession of this second 
incoming of the Spirit? And because of its 
richness concluded that it was entire sanctifica- 
tion, and so delivered this idea to the church 
which they formed in Moravia ; and has been 
handed down, as such, to us by tradition, through 
the Moravians, after the martyrdom of John 
Huss, called the United Brethren, of which 
Peter Bohler was Bishop, and delivered it to 
John Wesley and by tradition through the Wes- 
leyan followers, to us of this generation. 

We have not, as yet, found Scripture to war- 
rant the conclusion. When w r e compare this 
phase of our attainments, with what has been 
promised us through the Prophets by the Father, 
and secured to us by the redemption of Christ, 
and received by the Apostles, and offered to us 
by our L,ord and their writings as our inheritance, 



and stop here and compare ourselves among our- 
selves, and measure ourselves by ourselves and 
pronounce the work complete and proclaim to 
ourselves a rest ; we do certainly stop far short 
of that grace that is to be brought to us at the 
revelation of Jesus Christ (I. Peter i 113) — that 
full salvation, when He appears to us the second 
time (Heb. 9:28). 

The word is given to us for correction. It 
teaches us that Joshua did not give the people 
rest (Heb. 4:8). That is, as Joshua did not ex- 
terminate all the natives of the land, so, in this 
second effusion, the Lord does not exterminate 
all the evil propensities within us. Our experi- 
ence here is in harmony with the written Word. 
When the Holy Spirit subsides, all those pleasing 
sensations have an end, and the Spirit reveals to 
us the remaining evil. If we are honest with 
God and ourselves, and are open to conviction, 
the Lord will not be slack to perform His part. 
Like as the lifting of the -pillar of cloud by day 
and the pillar of fire by night from off the taber- 
nacle, was a signal for Israel to break camp and 
move forward, so when the Holy Spirit is lifted 
fron off us, then God intends we shall move for- 
ward. If we follow this blessed Holy Spirit, we 
shall not walk in darkness, since the Lord has 
limited another day in David, who was a figure- 
head in Israel about three hundred and sixty 
years after Joshua. We have no authority to 



conclude that we are to stop our journey at this 
time. See Heb. 4: 7. He limits, that is, He 
has fixed another resting place for us at the en- 
trance of the third Epoch. 

The voice spoken of there occurs in the 95th 
Psalm, 7th verse. The Apostle Paul, in his 
Epistle to the Ephesians, 1: 17, terms this the 
spirit of wisdom and revelation in the knowledge 
of Him. This voice, to which the Scriptures 
make reference, is not that first measure we re- 
ceive, as .some interpret; but the third, and is 
altogether different in His manifestations from 
either of the two former. If we would go for- 
ward when the Spirit withdraws himself, at the 
close of the second measure, then we must rest 
our faith on Ps. 95 and Eph. 1: 17. They are 
equivalent, and as all true faith includes prayer, 
we must call upon the L,ord to lead us. The 
Holy Spirit admits us into this third Epoch. 
He becomes a revelator to us. He here enlight- 
ens the eyes of our understanding (Eph. 1: 18), 
so that we may be able to comprehend His mean- 
ing when He shows us things to come. 

He first sheds light upon the journey we have 
made, and in the book of Genesis back, to Abra- 
ham, and teaches us many things concerning the 
patriarchs, and instructs us in things to come, 
unfolding to us the First Covenant, and shed- 
ding light upon the second dimly, out to the end 
of the book. Hence the language of Ps. 95: 8- 



it. He here fills us with awe and holy rever- 
ence, while He is teaching and showing us these 
things and strongly impresses us with the pos- 
sibility of our making the journey, and warns us 
against unbelief or obstinacy; calling our atten- 
tion to what befell Israel in the wilderness; con- 
vincing us of the fatal results of such conduct. 
After He has made these revelations and given 
us the instructions which belong to this measure 
of the Spirit, then the awe subsides and great 
peace prevails. We are conscious that divine 
wisdom has been given us, and we cannot but 
dismiss all doctrines and traditions of men and 
are content to abide under the instructions of 
the Holy Spirit. 

This is the third measure of the Spirit to us, 
and is termed by David His voice (Ps. 95: 7; 
Heb. 4: 7). And the spirit of wisdom and reve- 
lation by the Apostle Paul (Eph. 1: 17, 18). 

PART FOURTH. 

In the gift of this third measure, we are ad- 
mitted into the third Epoch, namely, The Mon- 
archy. There the order of prophecy was estab- 
lished. Hence, the Spirit at this time acts in 
conjunction with the written Word. As the 
language of prophecy foretells things to come, so 
the holy Spirit reflects light on the sacred pages, 
out to the end ; and so He is to us, a spirit of 
revelation. This voice is to us the spirit of 
45 



prophecy, the same as it was to David, with 
this difference ; to them came the word of the 
Lord to write it ; to us, the Holy Spirit gives 
the interpretation of what is written (I. Cor. 
12: 10). This our Saviour terms being taught 
and learning of the Father (John 6: 45), the 
Spirit guiding us into truth, (John 16: 13, I. 
John 2 : 24). At this time He makes promises 
to us of eternal life, in that the Spirit sheds 
light to the end of the second Covenant (I. 
John 2 : 25). 

Because those men, who lived in this period of 
the church, had received this spirit of prophecy, 
they ranked in piety and knowledge of divine 
things, above the ordinary churchman of that 
era, who walked after their own counsel, or the 
counsel of the ungodly (Ps 1:1). They found no 
delight in the counsel of God as given to them 
through Moses and others. As a result of their 
disobedience they went into Babylonish captivity 
at the close of the third Epoch (II. Chron. 36th 
chapter; Jeremiah, 52nd chapter). Jeremiah 
the last prophet of Israel, in that Epoch, was 
not carried captive with them. 

So now we, who live in the dispensation of the 
Spirit and in the first period of the second Cove- 
nant, if we assume the counsels, or traditions and 
doctrines, as formulated by men, which regulate 
and limit the faith of the church, then we can 
never rise above the second measure of the Spirit, 



for we are governed and our faith limited by the 
doctrine we assume. The best tradition or doc- 
trine formulated by men in use at this time is in 
possession of the Methodist branch. This tra- 
dition, as held by the followers of John Wesley, 
not only admits, but insists as a necessity, of 
the second effusion of the Spirit, in order to sal- 
vation from sin. 

But now, if we believe that all the Scriptures 
were given by inspiration of God, and is suffi- 
cient for doctrine, for reproof, for correction, for 
instruction in righteousness (II. Tim. 3: 15-17), 
then the range and scope of our faith embraces 
ail the written word of God, and admits of the 
twelve effusions of the Holy Spirit in the order 
in which God has put them in form in His book. 
This faith is made admissible by God through 
the writings of Moses and the Prophets ; the 
teachings of Jesus Christ and the writings of the 
Apostles, which four embodies all the written 
word, and made a revelation. 

Elijah, before his translation, gave to Israel 
the right form of doctrine and true worship, and 
was permitted to go on Mt. Horeb where Moses 
had been, and there, like Moses, received the 
extentof thekingdomof theSon (I. Kings 19:11, 
12), the wind rent the mountains (Acts 2: 2-4), 
and breaks the rocks (Rev. 1:10), the earth- 
quake (Rev. ii- 13-19 and 16: 18), the fire 
(Rev. 17 : 3 to 21 : 6), and the voice still and 



small (Rev. 21 :io to the end), and so before our 
translation the Father teaches us the same thing, 
of what God has promised to us and made it 
possible for us through the atoning blood of 
Christ, and has predestinated, that all who ac- 
cept it by faith may have it (Deut. 29: 29, John 
17 : 2, Rom. 6 : 23, Rev. 22 : 17, Isaiah 55 13,4). 
Those who assume the doctiine and become obe- 
dient to the faith which God has formed, will be 
taught and guided by the Spirit into all truth 
(John 16/ 13). 

Moses was the representative of the law and 
died in the land of Moab, and was buried by the 
Eord (Deut. 34:6). Elijah was the representa- 
tive of the prophecy and was caught up to 
Heaven in a chariot of fire (II. Kings 2: 11). 
These two appeared to Christ on the Mount of 
Transfiguration and consulted with him in ref- 
erence to his Crucifixion and Resurrection (Luke 
9:31). As the translation of Enoch, which oc- 
curred near the close of the antediluvian age, 
stands for our translation, from Adam to Moses 
(Rom. 5:14) and translates us into the Kingdom 
of the Father, so Elijah's translation occurred 
near the close of the third Epoch and stands for 
our translation from the Kingdom of the Father 
into the Kingdom of the Son (Col. 1: 12-14). 
Therefore, everyone who is ushered into this 
third Epoch by the third measure oi the Spirit 

may expect to receive this translation; provided 

48 



they abide in the Word, and this brings us to 
briefly consider this fourth measure of the Spirit, 
by which the translation is made. 

After the Spirit in this third effusion has 
taught us and revealed the extent of the Cove- 
nant, He withdraws Himself, and then comes to 
us, and shows us that there is still remaining de- 
pravity, and gives holy desire to press forward 
to attain those things which he has shown 
us. These desires express themselves in ar- 
dent prayer to God. 

The spirit in us becomes as a god wrestling 
with God. When God answers, it is as if by 
fire, for our whole being becomes inflamed with 
a divine invasion that seems to elevate us far 
above our normal condition. He marks the 
period in the Scriptures in the use of the words 
that were uttered by Elisha when Elijah was 
caught up in the chariot of fire (II. Kings 2:12). 
This he brings to us with great force and makes 
us altogether conscious that we are being con- 
veyed somewhere, of course, we know not where 
until he makes known to us that we are in the 
Gospels. 

This is the fourth measure of the Spirit, and 
is termed by the Apostle Paul, the Translation 
(Col. 1:12-14). 



PART FIFTH. 

The first leading character in the Gospels is 
John Baptist. He knew his mission, and with 
faithfulness fulfilled it. Our Lord said of him, 
"That of all men born of women, there is not a 
greater prophet than he" (Luke 7 128). He 
was filled with the power of the Holy Ghost and 
clothed with godly humility (Luke 1 : 15-17 ; 
John 3:30). He preceded the Lord as a mes- 
senger to announce His coming (Isaiah 40:3-8 ; 
Malachi 3:1, and 4:5, 6) and told of his work that 
should follow (Isaiah 40:9-11), saying, "The 
Kingdom of Heaven is at hand" (Matt. 3:2). 
That He who would come after him should bap- 
tize us with the Holy Ghost and with fire (Matt. 
3:11) and taught the people to accept Him by 
believing Him to be the promised Messiah (John 
3-27-36). 

The ministry of John Baptist forms the fifth 
Epoch. Our introduction into it is made very 
clear by the Holy Spirit, causing us to feel 
throughout our entire being, just as John was 
possessed of Him during his ministry. This is 
not in our spirit only, but invades the entire man 
to the end of our fingers and toes ; this is of 
short duration, but very powerful ; after which 
He forcibly brings to us the words of John Bap- 
tist, as recorded in Scripture, and makes us know 
that now they apply to us, who thus come to 

5° 



Him, as they did to those who heard Him speak 
them audibly. He also fills us with expectation, 
that as Christ succeeded him in the history of 
the church, so now, He will follow as the next 
character in order in our experience. 

After this last phase of His manifestations 
comes to us, all subsides, and we are brought to 
our normal condition. This is knowing man 
after the flesh, as the Apostle Paul calls it (II. 
Cor. 5: 16 first clause). When we receive that 
voice (Ps. 95: 7; Heb. 3:7, and 4: 7), the Holy 
Spirit produces in us the same impressions as He 
produced in David at that time. So we have 
David's experience and know the meaning of 
the words he wrote (Ps. 95: 8-1 1). So in our 
translation, the Holy Spirit becomes to us, as 
though it were a flame of fire ; so that during the 
time of His manifestation to us we are not our- 
selves, but are made to know how Elijah felt 
while undergoing the change in his body. Just 
so, when we enter the fifth »epoch, John Baptist 
was the leading character there and we are made 
to know him as above described. 

If it was necessary for our Lord, who was sin- 
less, to receive baptism of John in order that all 
righteousness be fulfilled, how much more then 
do we, who are sinners, need to come to the fifth 
epoch to receive that measure of the Holy Spirit, 
given us at this time of which the baptism of 
John was typical. So there is much righteous- 



ness to be fulfilled in us after this baptism of the 
Spirit. And as John, by words audibly spoken, 
introduced his followers to the Lamb of God that 
taketh away the sin of the world (John i: 29- 
36), so the Holy Spirit in the use of those same 
words, which he brings to us with force, fills us 
with expectation of His coming to us. 

This is the fifth measure of the Spirit to us, 
and is termed by Joel, the former rain (Joel 2: 
23)- 

PART SIXTH. 

Now, what shall we say of Him who repre- 
sented the sixth epoch? The man Jesus Christ, 
He is the only begotten of the Father. He is 
full of grace and truth. He is the image of the 
invisible God, the first born of every creature. 
He is the the head of the body - the Church. He 
is the first born from the dead. He holds the 
key of death. He is the Wonderful, the Coun- 
selor, the Mighty God, the Everlasting Father, 
the Prince of Peace. The government is placed 
upon His shoulders. All power is delivered unto 
Him of the Father to execute the law of love and 
spirit of life, by which we are made free from 
the law of sin and death. He is Lord of lords, 
King of kings. By Him princes rule and kings 
decree. It has pleased the Father that in Him 
should dwell all fullness, the Godhead bodily — 
Father, Son, Holy Spirit. He is our wisdom, 



righteousness, sanctification and redemption. 
He is to us a hiding place from the wind ; a 
covert from the tempest ; rivers of water in a 
dry place ; the shadow of a great rock in weari- 
some journey. He is also our brother, for after 
the flesh He had His origin in the same federal 
head — Adam. Because of this, the Father, here 
in this sixth epoch, makes us know Him after 
the flesh (I. Cor. 5 : 16). 

The Holy Spirit in this sixth measure flows 
out into all the component parts of our entire 
being, filling every avenue with Himself, just as 
He possesses Christ in the days of His flesh. 
The sensation He produces at this time, makes 
us feel throughout just as Jesus felt. The same 
power is in us. Ah ! how mighty. The same 
faith. How great was this faith ! The same 
love, that burns in us like a consuming fire. 
We are at this time in no sense ourselves, but 
are entirely transformed into another person. 
We are in the image of God. In the flesh, this 
comes upon us gradually, and subsides in the 
same manner. In the time, we are wholly occu- 
pied with it. This is what the Lord meant 
when He said : " No man knoweth the Son but 
the Father" (Luke 10: 22, Matt. 11 : 27, Isaiah 
33: 17). Here the Father makes a revelation 
of His Son to us. Hence, by these six measures 
of the Spirit, we are drawn and taught by the 
Father. In the sixth, He gives us to the Son 



(John 6 : 37-40 ; 6 : 44, 45 ; 6 : 65 ; 10 : 28, 29, and 
17: 2, 6, 9, 11, 12 ; .Isaiah 8 : 18 ; Heb. 2 : 13. 
We know not why this revelation is made to 
us unless it be to show us the great disparity 
between His Son and us. Even after we have 
had the six degrees of His righteousness im- 
parted to us after this revelation is made, then 
He begins to interpret the meaning of much of 
the words of our Saviour, as recorded in the 
Gospels, relating to His Kingdom ; also many 
parts of truth in prophecy, for our Saviour 
said, "He, the Spirit, would guide us in all 
truth." He calls our attention to the fact 
that the latter rain, promised by Joel, has been 
fulfilled in us (Joel 2 : 23, 27). Now, after hav- 
ing had the latter rain, we may expect the 
promise of the Father, that He will pour out 
His Spirit upon all our flesh, that the promise 
He had made to us would now be fulfilled. 
The promise is recorded Isaiah (59: 21). The 
Spirit, in the order in which it would be given 
to his Son (Isaiah 11 : 2 .;) would also be given 
to us in the same order, namely, in six measures 
as the Apostle John has received them, and so 
brings us to the end of the second Covenant, 
and put His words in our mouth as He had put 
them in the mouth of His Son. In this way the 
Holy Spirit fills us with faith and hope. In 
this way He breathes into our nostrils these in- 
telligences which are life to us, for they come to 



our mind more than to the spirit. In this way 
He commands us to receive the Holy Spirit, by 
showing us how the Father had made promise 
through the Scriptures of the Prophets, that 
this shall be given to us the same as to the 
Apostles and Diciples, who followed Him in the 
regeneration. These six measures of the spirit" 
constitute the first Covenant and bring us to the 
end of the old dispensation. 

These six, the Apostles to the Hebrews terms 
the principles of the oracles of God (Heb. 5: 12), 
and commands us to leave them and go on to 
perfection (Heb. 6: 1, 2), and then makes known 
to us what is yet to be attained. The Doctrine 
of Baptisms — we have set them in order as they 
occur in the Word (Acts 2: 2, 3, 4; Rev. 1: 10; 
Rev. 4: 1, 2; Rev. 17: 3, to Rev. 21: 6); these 
four He terms the Doctrine of Baptisms (Rev. 
21: 10) the laying on of hands; Rev. 22: 1,2, 
the resurrection of the dead, and Rev. 22: 16, 
the eternal judgment. These words go out to 
the end of the book. These seven constitue the 
Second Covenant, and bring us to perfection. 
That is, all the Adamic sin-life has been cast 
out, and all the righteousness that was in the 
manhood of Christ has been given to us. 

All power is given the Son to execute this Sec- 
ond Covenant, namely, the six measures of the 
Holy Spirit that constitute His Kingdom, which 
is termed the Kingdom of Heaven (Matt. 3: 2; 
55 



4: 17), have been given to Him by the Father 
to give to men (Ps. 68: 18; Acts 2: 33; Eph. 4: 
8-12). So, by pouring upon us these six in the 
order in which they were given to Him by the 
Father (Isa. 11: 2), wisdom, understanding, 
counsel, might, knowledge, fear of the Lord, 
these work in us full salvation from the fall — 
our spirit, soul, and body (Isa. 40: 5; John 17: 
2; Rom. 8: 21; Phil. 3: 21; I. Thess. 5: 23; Isa. 
33: 24; 57: 18, 19; Joel 3: 21; Heb. 12: 4). This 
evil is in the blood, and has been a perpetual 
seed, sown in the body of every child born of 
male and female, down through the generations 
of the race. Thanks be to God, who has given 
power to His Son over all flesh, to give eternal 
life to all who are given to Him by the Father 
(St. John 17: 2). 



NEW COVENANT. 



Second Part. 



THIRD CHAPTER. 

PART FIRST. 

This is the first measure of the Spirit to us in 
the New Covenant ; and was represented by the 
river Pison (Gen. 2:11) and by the Cedar tree 
(Isaiah 41 : 19). The seventh Epoch is recorded 
(Acts 2 12-4.) 

The Holy Spirit keeps us in expectation and 
prayerful attitude toward God after the Father 
has made a revelation of His Son. We are made 
conscious that the end of the first Covenant is 
here. As the old dispensation closed with this 
epoch, we have reached its end. The new was 
ushered in by the outpouring of the Spirit on the 
day of Pentecost. So may we expect to enter 
the new with the beginning of the outpouring of 
the Spirit upon us, in the gift of the first measure. 

The narrative of the event as recorded in Sacred 
Writ greatly instructs and helps us in our faith, 
while waiting to receive this first baptism of the 
Spirit by the Son. The Bible student does not 



walk in darkness. The word of God becomes a 
lamp to his feet, and a light in his path (Ps. 119: 
105). The teachings of the Father, received in 
the gift of the Spirit in six measures, greatly en- 
lightens, and gives us understanding (Ps. 119: 
130). So that we at this time seek as intelli- 
gently and as effectually as did the disciples in 
the upper room. We learn the efficacy of prayer, 
in passing through the first Covenant. The 
glories promised in the second are so inviting 
that we willingly use violence, if so we may take 
it, even though it be by force (Dan. 7 : 18, Matt. 
11 :i2). The Lord is more willing to give us 
the Kingdom than we are anxious to receive it. 
We are not without the Divine help. He is the 
inspiration of faith, hope, courage, strength and 
inclination, but lingers, watching from behind 
the lattice, to try our faith and patience, so that, 
when He does speak and bid us rise and partake, 
we may have a deeper appreciation of His gift. 
The Lord is not confined to any one method in 
His approach to human souls. He may, and 
does, differ in His manifestations to different in- 
dividuals. To the one hundred and twenty in 
the upper room on the day of Pentecost He came 
as a rushing mighty wind, to others it may be as 
a gradual inflow, until they are filled with divine 
power and illumination ; therefore, we would not 
mislead by prescribing a rule by which others 
might judge themselves to have entered the sec- 



ond Covenant. By the fruit the tree of life bears 
to us at this time, we mean the truths He ap- 
plies, to us, is a better standard from which to 
judge that we have entered. 

The Father, having qualified us to be partakers 
of the inheritance of the saints in light ; and 
translated us into the Kingdom of His dear Son 
(Col. i : 12-14). 

We now are taught by the Son (Matt. 11: 29), 
who instructs us in types, that foreshadowed, and 
deeds of men, which did illustrate, and written 
truths that foretold of His kingdom. 

Such as the washing of Naaman seven times 
in the river Jordan. The leprosy in his body 
represented the sin in our body. The river Jor- 
dan represented the river of grace, divided into 
the seven inflows of the Holy Spirit to us. 
When He complied with the nnmber of washings 
enjoined, his flesh came again as that of a little 
child (II. Kings 5 : 14). Had he stopp-d short 
of the seven washings, his leprosy would have 
remained. So, if we stop short of these seven 
effusions upon the flesh, we are not entirely 
healed of the malady of sin ; we must bring the 
animal part of our nature to the divine washing 
(Isaiah 32 : 20, Heb. 10:22). 

As the Prophet Klisha stretched himself upon 
the dead child, and the child sneezed seven times 
and was fully restored to life (II. Kings 4: 35), 
so the Father stretches Himself upon us, breath- 



ing into our being the dimensions of His Son. 
The seventh effusion (Rev. 22 : 16) brings us up 
to that standard. As a hearty sneeze actuates 
the entire animal structure, so each one of the 
seven effusions permeates our entire being, 
making application of the blood of the Lamb of 
God to every part, washing out the taint of sin 
and filling each avenue with a divine nature. 

While each of these seven streams of the river 
of life (Isaiah n : 15) is sufficient to entirely im- 
merse the man, nevertheless He is the one that 
baptizes and is with us (Isaiah 43 : 2, and 44 : 3). 
He makes us each of the seven times go over 
dry shod. This blessed Word of God divides 
spirit from soul and soul from body, the three 
component parts of our being (I. Thess. 5 : 23 ; 
Heb. 4 : 12). He causes us to know ourselves, 
so that we may know and understand what 
truths refer to each part ; otherwise we cannot 
comprehend the meaning of truths that apply 
or refer to the various parts. If His Word says, 
we must be crucified in the flesh in order to be 
His (Gal. 5: 24; I. Peter 4: 1), then He means 
the flesh. If His Word tells us that His Spirit 
that raised Jesus from the dead will quicken our 
mortal bodies (Rom. 8 : 11), it certainly means 
a work of grace to be wrought while we are in 
this life ; which is by no means accomplished at 
our conversion (Rom. 6 : 3-6). 

The Father purifies and renovates our spirit 



in the six measures. He sheds upon us (Mai. 
2:15, 16) in order that a godly seed may be 
brought forth. He teaches us that man is not 
all spirit; he has a soul and body, as well, that 
are ruined by the fall (Isaiah 1:5, 6). He 
there teaches us that the head, the seat of the 
mind, as well as the heart, is corrupt. The body 
from the sole of the foot to the head, meaning 
the body, is full of wounds, bruises and putre- 
fying sores (Isaiah 1:5, 6). He then makes us 
know the difference between the Son and us. 
Then delivers us to the Son to complete the work 
by washing us seven times (John 17:2). So we 
come to know the only true God and Jesus 
Christ whom He sent, and by whom we have 
eternal life. 

It would be impossible for God to show us His 
Covenant without the fulfillment of the promises 
that are made to us in this new Covenant. Also, 
the promises that were made by the Father 
through the Prophets, concerning what would 
be done in us as a work of cleansing; also the 
work of righteousness that would be imparted 
to us; the rivers of life, giving water that should 
flow into and out of us (Ezek. 37:25-30; Isaiah 
32:15-18, 30:23-26; 35; 41:17-20; Joel 2:28-32; 
3:18; Ezek. 47:1-12; Hab. 3:8-10; Zech. 14:8). 

Our Saviour said He came not to destroy the 
law and the prophets but to fulfill (Matt. 5:17, 
18), not only that part of the Old Scripture that 
63 



' 



related to Himself, and so rendered all the Old 
Scriptures void, as many teachers now affirm, 
but to fulfill all the promises made by the 
Father that relate to us. They will all be ful- 
filled in us when he has given the six measures. 
But we must believe on Him, as the Scripture 
has said (John 7:37-39). This first measure of 
the Spirit in the New Covenant is the spirit of 
wisdom. When He has taught us the truths 
that relate to this part of His Kingdom we are 
much wiser. They also purify the mind, for 
here He begins to fulfill His Covenant by writ- 
ing them upon our hearts and placing them in 
our mind (Jer. 31:31-33)- 

PART SECOND. 

This is the second measure of the Spirit to us 
in the New Covenant and was represented by the 
river Gihon (Gen. 2:13) and by the Shettah tree 
(Isaiah 41: 19). It is the spirit of understanding 
(Isaiah 11: 2), and is recorded (Rev. 1: 10), is 
the eighth epoch. 

The Lord, in the gift of this second measure of 
the Holy Spirit to John, revealed himself to him, 
and became the spokesman (Rev. 1: 13-20. As 
we are ushered into this eighth epoch, the Lord 
impresses us with the solemnity of His presence, 
showing that this is preeminently His book; 
that He is the Alpha and Omega : that He is in 
person with us at the entrance of the book, and 
64 



that He will reveal Himself again at the end of 
the book, when He gives us the morning star 
(Rev. 1:4, 8, 11). 

So He unfolds His Kingdom in the use of the 
golden candlestick. This was beaten out of one 
solid piece of gold, and represents the unbroken, 
inexhausted river of life, in the seven effusions 
to be given to us (Ex. 25: 31-40; Zech. 4: 1-6; 
Rev. 1: 12). The two trees, seen by Zecheriah, 
represent the Father and Son, from whom ema- 
nates the spirit (John 14: 26; 15: 26). The oil 
represents the Holy Spirit ; the burning light, 
the baptism of fire. In the beginning of each 
inflow, He is as water quenching our thirst 
(Isaiah 41: 17; 44: 3; John 7: 37; Rev. 21: 6). 
Near its close, He is as a comsuming fire within 
us. See Acts 2: 2-4. So the Father, and the Son, 
manifest themselves in each effusion (Isaiah 4: 
4, 5 ; II. John 9; I. John 1:3). 

When He has, in the use of the candlestick, 
shown us more clearly than He did in the former 
effusion the manner and extent of His kingdom, 
we are qualified to receive His instructions in 
reference to His promises, recorded in the second 
and third chapters, in what measures of the Spirit, 
subsequently, they will be fulfilled, provided we 
overcome. To overcome means, that our faith, 
conduct and testimony be in accordance with the 
instructions and Commandments in the written 
Word (Rev. 22: 14; 12: 11; John 3: 18, 36). 
65 



His name implies that He will save His peo- 
ple from their sins (Matt, i: 21). This faith 
must be in continued exercise until we reach the 
morning star (Rev. 22: 16; II. Peter 1: 19); then 
His work is complete, and we have in us what 
His name implies (Micah 6: 9; Zech. 14: 9). 
No man can say that Jesus is Lord until he has 
wrought in his being, by the Holy Spirit, what 
His name implies (I. Cor. 12: 3). 

We eat of the tree of life, in the midst of the 
paradise of God (Rev. 2: 7). The three effu- 
sions of the Spirit recorded (Rev. 21: 10 ; 22: 1, 2; 
22: 16), constitute w 7 hat is termed by prophecy, 
the desert (Isaiah 35: 1; 41: 19; 51: 3). He 
promises to turn this desert, and in these three 
effusions coming to us, He makes it as the garden 
of the Lord. The second, or middle one of the 
three, is where we eat of Him (Rev. 22: 2). 
There we eat of His flesh and drink of His blood 
(John 6: 54). We do this at that time, because, 
there, all the fullness of His Word and Spirit are 
given to us, in that measure (John 6: 63). 

He that overcomes, and has received this en- 
tire Covenant (Rev. 2: 10, 11), will have all the 
law of sin and death taken out of his being. 
The sting, which is sin, has been removed (I. 
Cor. 15: 56). We are all then children of the 
Most High and die like men (Ps. 82: 6, 7). We 
pass out of this world as did the Patriarchs 
Abraham and Jacob (Gen. 25: 8; 49: 33). The 



word of the Lord pronounces us a man, when 
we are made after his likeness, and this is 
accomplished at the end of this New Covenant. 
We pass from this to the other world as if falling 
asleep —another translation at the end of these 
three last effusions, if you please to accept the 
term. 

The hidden manna and the white stone (Rev. 
2: 17). The hidden manna is the Word of God 
that comes to us in the two next effusions of the 
Spirit, while we are passing through the Wilder- 
ness (Rev. 4:1; 16: 21). In this epoch we see 
Him in the clouds (Rev. 1: 7), as He gives to 
us the voices, thunders, lightnings, etc. (Rev. 
16: 18). Oh! how rich are those feastings of 
His w T ord, as He, in the gift of these, makes 
known to us the secret of the Lord and shows us 
His Covenant (Ps. 25: 14; Rev. 17: 3; 21: 6). 
There He says it is done (second clause). He 
Himself is the white stone. In the fulfillment 
of His Covenant, He has given Himself to us; 
all the avenues of our being are filled with His 
life. He is in us the hope of glory (John 17: 26; 
Col. 1: 27). Only those who have this full sal- 
vation, which is complete at His second coming 
(the morning star), know the fullness of the 
meaning of the name Jesus. 

The power over the nations, the rod of iron, 
the morning star (Rev. 2 : 26-28). If we keep 
His works to the end, by walking in the truth 
6 7 



(II. John 3:4), and do not faint, as we come to 
each of those gates, at the beginning of each 
epoch, but overcome by continual prayer until 
He opens to us, and so keep His Commandments, 
until we have passed through each gate into the 
city, then these promises will be fulfilled to us. 
The power given to us in the possession of all 
the fullness of the blessing of the Gospel of 
Christ ; all the word of God having come to us 
(John 10:35), we have power. Because we 
know all the Covenant to write a book or books, 
that will go abroad and influence the mind of 
nations, while this will not be an addition to 
Holy Writ, or become a part of it ; nevertheless, 
if God be pleased to bless his effort, it will be a 
rod of iron by which he will overthrow heresy, 
and work a revolution in the faith and doctrines 
of nations. This promise is made to us by the 
Son, in this second effusion of his covenant, and 
is conditional. We must hate our life until it is 
all destroyed — washed out by the blood of the 
Lamb (Rev. 12:11; 1:5). This promise had 
been made to the Son by the (Father Psalms 2 : 
8, 9), and is being fulfilled ever since the day of 
Pentecost. The Gospels and the book of Reve- 
lations are preeminently his rod of iron, by 
which he sways and rules the nations. The 
book of each Prophet is his rod. The Epistles 
of each Apostle, are his rods of iron. God will 
see to it that the world's nations will honor 



them ; and the nation that does not will be de- 
stroyed (Isaiah 60: 12). The words from his 
own mouth assure us, that, if we overcome and 
keep his work to the end, he will give us the 
morning star, It is clearly seen that these 
promises relate to things to come. Further- 
more, they are within the bounds of the second 
Covenant. In order, that he may show us his 
Covenant, we must continue to walk in His 
paths. 

The white raiment — book of life — His con- 
fession of us before the Father and His angels 
(Rev. 3:5). The white raiment means, that all 
our filthiness, in the exterior of our nature, has 
been washed in the blood of Christ and made 
white by the Righteousness of Christ being im- 
planted in its stead (Rev. 19: 8 ; Heb. 10: 22 ; 
Eph. 5: 26, 27). Full salvation means a resur- 
rection of the entire man out of this sin and 
death. The life of God, which becomes our 
holiness, must be restored to us, (Romans 5 : 17). 
So long as we continue to knock at each gate 
until He open to us, we are being kept by the 
power of God, through faith unto salvation, 
which w T ill be revealed to us in the seventh ef- 
fusion, (I. Ptter 1: 5;). If we fail to be obedi- 
ent to this faith (Rom. 1:5), then the work 
stops and we fall through unbelief, and our 
name is blotted out of the book of Revelations, 
in which we are, when we receive the seconp 
69 



measure, and is the book of life. He confesses 
our name before the Father, when he makes a 
revelation of the Father to us (Matt, n: 27; 
Luke 10: 22 ; John 16 : 25 ; 17 : 26 ; Jude 24; 
Heb. 12 : 22). 

If we continue unto the end, He makes us a 
pillar in His temple. Others will build a sym- 
metrical Christian character by our form of faith 
and instructions that we impart. Having 
reached the end, and Christ formed in us, who 
is eternal life, and we born of God, we cannot 
sin, and go no more out (I. John 3 : 9 ; 4 : 4 ; 5 : 
18 ; St. John 10 : 28, 29). The name of his God 
Je (Rev. 21: 10), ho (Rev. 22: 1), vah (Rev. 
22: 16; Gen. 22: 14). (Jirah, means God re- 
vealed.) The name of the City of God. The 
Lord is there (Ezek : 48, 35). His new name 
(Rev. 22-4), morning star. He is the harbinger 
of an eternal day, wherein the sun will never go 
down (Isaiah 60: 19-22). All these promises 
cluster in one verse (Rev. 3:12). If he had 
made no other, these ought to be sufficient to 
induce anyone to give all dilligence to inherit 
them. 

The church atLaodicea (Rev. 3 : 14-18) repre- 
sent a man who has had the first four meas- 
ures of the Spirit in this New Covenant, which 
has brought Him to Rev. 21 : 6 also, represented 
by the four rivers in Eden (Gen. 2:10 14, also 
Ezekiel 47 15); also the Cedar and Shettah and 



the Myrtle and Oil tree (Isaiah 41 : 19). This is 
termed the Wilderness (Isaiah 35 : 6 ; 51:3). He 
is now at the end of the Wilderness, but not yet 
in the desert, and is termed the Solitary Place 
(Isaiah 35 : 1). He is in the book between Rev. 
21: 6, second clause, and Rev. 21 : 10, he must 
struggle to overcome— he has been so well filled 
while passing through these four rivers, He is 
apt to conclude that he has a goodly store laid 
up and it would be folly to make another effort 
for more; but the Lord knows his condition, and 
like the whale with Jonah, He throws him out 
on the Nineveh side of the waters, and bids him 
go (Rev. 3:18) preach repentance, and buy gold 
tried in the fire (Rev. 21 :io), and white raiment 
to cover his nakedness (Rev. 22 : 1, 2), and anoint 
his eyes with salve, so that he may see (Rev. 22: 
16). By this He warns'us not to be our own 
judge, when we come out of the Wilderness in 
this tenth epoch. Now He rebukes and chastens 
us by the withdrawal of all comforts, and shows 
remaining depravity, and commands us by His 
word to repent, verse 19. If we here zealously 
repent, He gives the next measure (Rev. 4:1, 2). 
If we disobey, we go no farther, and so fail 
through disobedience to realize the promises. 

He was made perfect through suffering, and 

became the author of eternal salvation to them 

who obey Him (Heb. 5:8, 9). We are joint 

heirs with Him, provided we suffer with Him ; 

71 



then we are glorified together (Rorn. 8 : 17). Be- 
fore He gives us the morning star we have passed 
through a crucifixion of the flesh (Gal. 5 124; I. 
Peter 4 : 1) — thereby prepared to see Him as He 
appeared to the Apostles after His resurrection. 
As the second river Gihon compassed all the land 
of Ethiopia, which represented the second effu- 
sion, so the promises made in this measure go 
out and cover the entire book to the end. His 
last promise in this epoch is Rev. 3:21. If we 
overcome, we shall sit with Him on His throne 
as He, by overcoming, was so honored by His 
Father. 

PART THIRD. 

This is the third measure in the Kingdom of 
the Son, and the ninth in the Covenant, and is 
the spirit of Counsel (Isa. 11:2) and is repre- 
sented by the myrtle tree (Isa. 41: 19), the river 
Hid-de-kel (Gen. 2: 14), and is recorded in Rev. 
4: 1, 2, to chapter sixteen, inclusive. 

When we enter the third period (Rev. 4: 1,2), 
the Holy Spirit begins to open the book; or, as 
termed in chapter 11: 19, the ark of His Testa- 
ment is open; that is while we are receiving the 
voices, thunderings, lightnings, etc. (chap. 4: 5; 
8: 5; 11: 19; 16: 18). These are not repeated 
as we advance through the following twelve 
chapters. They are given to us once, and in- 
struct us in what He intends us to know; a repe- 
tition would not be necessary. Our Saviour 
72 



gave a description of what the lightning would 
be to us (Luke 17: 24); for in this effusion of 
light termed lightning, the light, at this time, 
goes out over all the book, giving us the num- 
bers complete. While much knowledge is im- 
parted to us in the gift of these various effulgences 
of light, here we go the second time into the 
Mount, which is the second Heaven to us, and 
much of His law is placed in our mind and writ- 
ten upon our heart; for His promise is (Jer. 31: 
31, 32) that this would be done in the second 
Covenant. As the giving of the law on Mount 
Sinai, witnessed by Moses and the people, was 
accompanied by voices, thunders, lightnings and 
earthquakes (Ex. 19: 16-20), so now, in the dis- 
pensation of the Spirit, when He writes His law 
upon our heart and places it in our mind, those 
same things become a part of our experience. 
St. John was not the first and only person who 
had this as a part of experience. The Patriarchs 
had them, and the Prophets made a record of 
them (Job 37: 2-5; 38: 34-36; Ps. 18: 9-16; 29: 
3-11; 77: 16-18; 97: 3-6; 104: 31, 32; Isa. 30: 29, 
30; 32: 19; Jer. 10: 13; 51: 17-23; Micah 1: 4; 
Matt. 24: 27; Nahum 1: 5-15; Hab. 3: 9-12; 
Luke 17: 24, 25; Rev. 4: 5; 8: 5; 11: 19; 16: 18). 
In the realm of the material world, you will 
observe that with the faculty of hearing we 
hear voices and thunderings ; with the sense of 
sight we see the lightnings flash and the hail 
73 



descending, and with our person we feel the vi- 
brations of the earth, while in the throes of an 
earthquake. So in the realm of the Spiritual 
Kingdom, these things come to the organs of 
our interiornature, that lie dormant until touched 
by the quickening voice of God that opens our 
ears to hear. The vivid flashes of His light so 
operate upon our faculties of spiritual vision, 
that we are enabled to see things to come (Isaiah 
32:34; 35: 5. 6). 

All the miracles He performed while in His 
body on earth, were typical of what He would 
do for us in our interior nature, through the 
gifts of the Holy Spirit, that should come upon 
us ; and which miracles were placed on record 
that we might believe on Him until the work is 
complete (John 20: 30, 31). 

If we walk in the paths of His choosing, we 
shall realize that all His paths are mercy and 
truth (Ps. 25: 10-12). He could not show us 
His Covenant unless He gives those things that 
He gave to the men through whom He placed 
His Covenant on record. If we build on the 
foundations of the Apostles and Prophets, hold- 
ing Jesus Christ as the chief Corner Stone, He 
most assuredly will give us what they had in 
their experience. In the gift of them, the 
wicked principles are removed from within, and 
righteousness is imparted in their stead. In 
this way He reveals to us the reward that shall 



come upon the wicked (Ps. gi:8). As these 
come to us and overthrow the wickedness in us, 
doubtless they will come upon the ungodly, w 7 ho 
shall be living in the day, when the Son of God 
shall visit the earth with destruction (II. Peter 
3: 10). Since He is to be the judge of both 
the quick and the dead, how shall we appear if 
we die having neglected this great salvation (II. 
Peter 3: 11, 12 ; Heb. 2 : 1-4) ? If we give heed 
to fables, and traditions, and advices of men, 
who have placed salvation on such low planes 
that their standatd is exhausted long before the 
work is complete, we shall surely go down to 
dust with the sin of youth in our bones ; and 
we shall never see the rivers and floods, and 
brooks of honey and butter (Job. 20: 11-17). 
For by receiving them, are we cleansed from our 
vileness ? For this are they given us : that the 
carnal mind may be purged away, and the mind 
of Christ given to us (I. Cor. 2:16). If the 
Apostles had the mind of Christ, so may we ; 
for that was the Gospel He preached (Rom. 16 : 
25, 26 ; Phil. 2:5; I. Tim. 1 : 16). 

Much of what is written in the chapters from 
four to sixteen, inclusive, will be made plain, 
when the two last measures are given us (Rev. 
21:10; 22:1, 2). Then His Father's name will 
be written on our forehead, and we will be of 
the number John saw (Rev. 14:1-5; 15:2, 3). 
When we get the victory over the animal pro- 



pensities of our nature, we dwell on high (Isa. 
33: J 6; 57:15), and we are permitted in this lofty 
fellowship, with eyes opened, to look back over 
the entire Covenant, over which Moses was 
mediator, unto Christ's second appearing. These 
ascribe greatness to the Lord God, because of 
His marvelous works. When we sing the song 
of full redemption, no one understands what is 
being harped; for, if we speak of the glories 
that come to us as we are taught of the Father 
in passing through the Mosaical Covenant, of 
the mighty rivers that flood us as we pass 
through the second, and receive the teachings of 
the Son, it is a song that only those who have 
overcome can sing. 

PART FOURTH. 

This is the fourth measure in the Kingdom of 
the Son and the tenth in the Covenant, and is 
recorded. Rev. 17:3 to Rev. 21:6; and was repre- 
sented by the oil tree (Isa. 41:19); by the river 
Euphrates (Gen. 2:14; Jer. 51:63; Rev. 9:13-15; 
16:12); and is the spirit of might (Isa. 11:2). 

This fourth is the river Euphrates (Rev. 9:14; 
Rev. 16:12; Gen. 2:14) (Fruitful, Matthew 5: 
5), and translates us into the earth that the 
meek inherit. This is to us what the liberation 
was to the Jews when they were relieved from 
Babylonish captivity. This is the call to the 
marriage supper of the Lamb (Rev. (9:9). Here 



is given wisdom to the mind to discern (Rev. 
17:9). This is the period in which Satan is 
bound (Rev. 20:2); the period in which the mil- 
lennial dawns (Rev. 21:1,2). This measure of 
the Spirit carries us beyond the final judgment, 
recorded Rev. 20:10-15. Herein is the trans- 
formation of the mind completed. The carnal 
mind is purged away (Zech. 13:8). cut off, and 
the spirit mind fully established. (Rom. 8:6, 7, 
8, 9 10; 12:2). 

This is the end of the journey in the Wilder- 
ness in the Second Covenant. Here, we come 
forth as pillars of smoke, perfumed with the 
righteousness of Christ. Having conquered in 
the war, we followed our leader to victory and 
are girt about with the sword of the truth (Songs 
of Solomon 3: 6-8; Rev. 19: 14-21; Hosea 2: 
14-23). Here He betrothe us to Himself for- 
ever, by an everlasting Covenant. This is the 
period in which this earth is to pass away and 
the heavens to be rolled as a scroll (Isaiah 51:6; 
Ps. 102: 6; Isaiah 34: 4-10; Joel 2: 31; 3: 15, 16; 
Matt. 2f: 29; II. Peter 3: 7, 10, 11, 12, 14; Rev. 
6: 13, 14; Jer. 46: 10; Mai. 4: 1; Rev. 14: 11; 18: 
18, 19). 

If the Spirit was given to show us things to 
come (John 16: 13; Luke 17: 25-30, He reveals 
to us those things that are written, and when He 
has led us into the period in which they shall oc- 
cur, then He reveals them to us the same as He 



did to His servants, the prophets before us, and 
calls our attention to what has been written, and 
makes us understand that the things the Spirit 
has revealed are the same, as the prophets and 
apostles had, and described them in writing. By 
so doing we are sanctified through the truth 
(John 10: 36; 17: 17, 19). All the Word of God 
is truth, and will all be plain to us after the 
Spirit has guided us through the Word (Prov. 
8: 8, 9; Isaiah 33: 19). 

The only reason why the Spirit cannot lead 
men to an understanding of all the truth in this 
age of the Church is, because, they have as- 
sumed the traditions of men and cannot believe 
(John 5: 43-7), that Scripture applies to us in 
this age as it did to those to whom He spoke it 
in the days of His sojourn on earth. We are 
governed by the doctrine we assume, just as 
much as they were by what they assumed. 
There is but one doctrine that leads up to all 
this glory (John 7: 18). We learn this doctrine 
through these twelve measures of the Spirit 
(Tsaiah 28: 9). There can only be one genuine, 
all others are counterfeit. The Lord has not 
made two or more. The foundation is laid — a 
sure cornerstone (Isaiah 28: 16, 17). Jesus is 
our ensign (Isaiah n: 10). If we assume any 
other, we will find it a bed too short, and a cov- 
ering too narrow (Isaiah 28: 20). Men cannot 
make lies their refuge and come to an under- 



standing of the truth ; we must continue in His 
word (John 8: 28-36. After those revelations 
have been made to us, the Spirit translates us 
into the new heaven and new earth — the old 
having passed away (Rev. 21: 1, 2; Isaiah 65: 
(7-25 ; 66: 22). This is the desolate place 
(Isaiah 35: 1), until we overcome (Rev. 21: 7) 
and receive the fifth measure (Rev. 21: 10); 
then the desert begins to blossom as a rose and 
becomes as the garden of the Lord to us (Isaiah 
35*i; 5i: 3). 

PART FIFTH. 

This is the fifth measure in the Kingdom of 
the Son, and the eleventh in the Covenant; and 
is recorded, (Rev. 21 : 10, 27. It is the spirit of 
knowledge (Isaiah 11:2), and is represented by 
the fir tree (Isaiah 41 : 19). 

After having overcome, we are assured that 
we shall inherit all things and be His son, and 
he will be our God (Rev. 21 : 7). That is, we 
inherit all that is to be given to us (First, Rev. 
21 : 10; Second, Rev. 22 : 2 ; Third, Rev. 22 : 16). 
That completes all that is promised, both in the 
old and new Covenant. Now he gives us freely 
of the water of life to drink (Rev. 21 : 6), and 
begins to fulfill this promise, by giving us what 
he gave to St. John (Rev. 21 : 10). This is to 
us, what our Saviour, had given to Him as He 
came up out of the river Jordan, alter His bap- 
tism by John (Matt. 3: 13-17). So we come up 



out of the river in which we were baptised ; the 
spirit of knowledge decends upon us, and he be- 
comes to us all that is implied in the bread of 
the Eucharistic feast. Here in this, his 
Father's kingdom, He eats the marriage supper 
with us (Matt. 26 : 26 ; Luke 22: 16; here he 
gives us the word to eat (Jer. 16 : 15 ; Isaiah 62: 
8, 9). We are now become His seed, and His 
offspring, and the Father is now fulfilling His 
promise in us (Isaiah 44 : 3 ; 59 : 21 ; Ps. 22 : 30, 
31). Here, the Father puts his words in our 
mouth, as He had put them in the mouth of His 
son ; for by the power of Jesus, we have become 
a son of God (John 1 : 12, 13; Rev. 21 : 7; Ps. 
82: 6; 87 : 5, 6; John 10: 33, 35. 

We are born of the word (I. Peter 1 123), born 
of the Spirit (John 3:5). Here we inherit the 
eartn ; for all that is written concerning his seed 
will be fulfilled here by the Father (Ps. 25 113, 
37:9, 11, 22, 25, 26, 29; Prov. 2:21, 3:33; 
Isaiah 57 : 13 ; Ps. 69 : 36 ; Isaiah 53 : 10 ; Matt. 
5:5; Rom. 9:7-9, 4:13). Various are the things 
employed to illustrate this glory that comes to 
us in the fifth effusion of the Holy Spirit. It is 
called the Holy Mountains (Ps. 87 : 1 ; Isaiah 
56:7; Ps. 87:3; Isaiah 60:14); The City of 
God, Mount Zion (Heb. 12:22); the Garden of 
the Lord (Songs of Solomon 4: 12-16. 5 ; 1 ; Isaiah 
51 : 3); the New Jerusalem (Heb. 12 : 22-24 ; Rev. 
21:2, 10). So much has been said by God in 



His word, that is so inviting in reference to the 
glorious things the Holy Spirit reveals to us 
here, that we are surprised to find so few at- 
tracted by them. How sluggish does that soul 
move toward God, and Holy joys, that is loaded 
down with this world's goods. We do not won- 
der at the words of our Saviour, when He said : 
"How hardly shall a rich man enter into the 
Kingdom of God." Notwithstanding, God has 
said: "The way of the wicked shall be turned 
upside down, they plod on heedlessly, heaping 
up riches, not knowing or whom ; and so, 
neglect to lay up treasure in Heaven against an 
evil day." Here He divides the spoil with the 
strong (Isaiah 53 : 12). 

PART SIXTH. 

This is the sixth measure in the Kingdom of 
the Son, and the twelfth in the Covenant ; and is 
recorded, Rev. 22 : 1-15, represented by the pine 
tree as the beginning, and the box tree as the 
end (Rev. 22 : 16 ; Isaiah 41 : 19). It is the river 
of life. It is the spirit of the fear of the Lord 
(Isaiah 11 12). 

Tnis pure river of life now becomes pure to 
us, because this twelfth measure makes us pure 
(Ps. 18: 25-35). This is the perfect day. Hav- 
ing been led in His paths and by His Spirit, each 
of the twelve effusions, as we advanced toward 
this end, was increasing light to us (Prov. 4: 



1 8). Although it comes to us in the evening 
time of life, yet the light is clear (Zech. 14: 7 9). 
It is the glorious fruit that comes to us in old 
age (Ps. 92: 12-14). It is the crowning reward 
for our night and day prayer as the weary years 
roll by; and, by careful watching, lest our feet 
should stray from His Covenant and we come 
short of His glory (Isa. 65: 21-25). It * s tne 
reward of our delight in His law (Ps. 1: 2, 3; 36: 
8, 9; 46: 4; 65: 9-13; Isa. 30: 25, 26; 32: 2; 33: 
21; 35:5-7; 41:18; 43:1, 2,3,19,20; 44:3; 
48: 18; 66: 12, 13, 14; Jer. 17: 7, 8; Ezek. 47: 6- 
12; Joel 3: 18; Hab. 3: 9; John 7: 37, 38, 39). 

ItisHosea's Lily (Hosea 14: 5). The first six 
petals, forming the outer casing of the bud, rep- 
resent the six measures of the Spirit in the King- 
dom of the Father, or first Covenant. The inner 
six petals represent the six measures in the 
Kingdom of the Son, or second Covenant. The 
morning star (Rev. 22: 16) is represented by the 
stem running from the earth and forming the 
center petal, the number thirteen. Hence, when 
we have all His fullness, we have grown as the 
Lily. 

This was represented by Adam's deep sleep, 
and when he awoke his bride was by his side 
(Gen. 2: 21, 22, 23) This is the appearing of 
the great God. Rev. 22: 1, 2, and Rev. 22: 16, 
is the appearing of Jesus Christ (Titus 2: 13), 

This is to us the resurrection of the dead (John 

82 



6: 4°, 44). an d the morning star (Rev. 22: 16) is 
eternal judgment (Heb. 6: 2). This is to us 
what Christ had on the Mount of Transfigura- 
tion (Matt. 17: 1-8), the power given Him at 
that time to resurrect His own body. This is 
the crucifixion of the flesh to us (Rom. 6: 3-9; 8: 
9, 17-21, 29, 30; Gal. 5: 24; Phil. 3: 20, 21; 
Rom. 15: 8; Col. 2: 11-13; I. Pet. 4: 1). It 
would be impossible for us to see Him the second 
time unless we undergo a crucifixion of the flesh; 
then be quickened by the spirit or raised up at 
this last day (John 6: 39, 40, 44) by Jesus Christ 
Himself, who is our resurrection and life (John 
11: 25). We could not be in the likeness of His 
resurrection without first being planted in the 
likeness of His death (Rom. 6: 5; II. Tim. 2:11). 
In this twelfth measure the Son makes a reve- 
lation of the Father to us (Matt. 11:27; Luke 
10: 22 ; John 16 : 25). Here is given to us what 
was embraced in the closing sentences of His 
prayer (John 17:26). The Father's love, 
wherewith He loved His Son, is given us (Rev. 
22 : 1, 2), and Christ is fully formed in us, when 
we receive the morning star (Rev. 22:16). 
This constitutes that state of sanctity as ex- 
pressed in His prayer — a divine union now es- 
tablished, we are one with Him (Heb. 2: 11- 
13). Having received the six measures of the 
Spirit, in Hie order in which they were given to 
the Son, we become one with the Father and 
33 



the Son (John 17: 21-23). Not a part of the 
Godhead, as some might misconstrue, but all 
discordant elements in us now removed, we are 
altogether absorbed in His will, with the spirit 
of His Son in us (Rom. 8:9; Gal. 4:6, 7), and 
the mind of Christ is in us (I. Cor. 2:16; Phil. 
2:5; II. Tim. 1:7). The creature, that is our 
animal propensities, crucified and delivered from 
the bondageof corruption into the glorious liberty 
of the children of God (Rom. 8: 21). Wed- 
ded to Him in a three-fold cord of everlasting 
love, we become a crown of glory in the hand 
of the Lord, and a royal diadem in the hand of 
our God (Isaiah 62d chapter ; Hosea 2 : 14-23). 
We can then say with the Apostle Paul, we are 
members of His body, of His flesh, and of His 
bone (Eph. 5 : 30). 

In this twelfth measure, we drink the wine 
with Him in the kingdom of God (Mark 14 : 23 
-25 ; Luke 22 : 17, 18 ; Matt. 26 : 27-29 ; Isaiah 
25:6-9, 62:8, 9, 65:20-22). Here He turns 
the rivers of water into wine. The miracle at 
the marriage feast at Cana foreshadowed this 
(John 2:1-11). The six water pots full of 
water typified the six measures of the Spirit. 
The Apostle Paul was permitted to drink so 
freely at this river of life, that even more than 
fourteen years after he was not able to say 
whether he had been in the body or out of it, 
while under its effects (II. Cor. 12: 1-5; See 



Gen. 49: 10-12; Ps. 103: 15, 16; Isaiah 25:6- 
12 ; Prow 9: 1-6). The seven pillars are the 
seven measures of the Spirit. This is the feast 
to which our Lord referred (Matt. 22:4-14; 
Luke 14: 16-35). Alas, that so many who are 
called and invited to this feast should be pre- 
occupied with farms, oxen, and wedded to so 
many things of this <iarth, as to neglect coming. 
When they appear before Him at the last great 
day, they will not have on the wedding gar- 
ment (Rev. 19: 7-9). 

All the miracles performed by our Saviour, 
portrayed full redemption. The resurrection of 
the widow's son represented the resurrection of 
our spirit out of its death. The twelve year 
old daughter of Jarius represented the resur- 
rection of the soul or mind. And the raising 
of Lazarus represented the resurrection of the 
creature part of our nature. And His own res- 
urrection represented our final resurrection of the 
three component parts of our being after death. 

His parable referring to the Kingdom all point 
to this end. His word, sown in good ground, 
brings forth thirty fold, when we reach the end 
of the first Covenant; sixty fold, when we reach 
Rev. 21:6; and a hundred fold, when we reach 
the morning star (Rev. 22:16; Mark 4:1-25). 

The stalk of corn beautifully illustrates the 
Kingdom of God in the Trinity of Father, Son 
and Holy Spirit (Mark 4:26-29). The stalk 
85 



represents the Father, the ear coming out of the 
stalk represents the Son coming forth from the 
Father, and the full corn in the ear represents 
the Holy Spirit, proceeding from the Father and 
the Son. As a grain of corn in the earth pro 
duces all this if planted in good earth, so the 
first measure of the Spirit given us, has in it 
the germ that will bring forth all the Kingdom 
of Father, Son and Spirit. As this develops 
within us, it works in us full salvation. First, 
in our spirit in the six measures, the Father 
gives us. Second, in the soul or mind by the 
first four, the Son gives us. Third, in our body 
of senses, by the last two given to us (Rev. 21: 
10; 22:1-16). 

The first measure of the spirit, is as leaven put 
in three measures of meal (Matt. 13:33). The 
leaven represents the Holy Spirit given us in- 
wardly; and the three measures of meal repre- 
sent the three component parts of our being. 
As the leaven operates on the meal, until all is 
made after its kind, so the Spirit operates. First 
on our spirit; second, on the soul; third, on 
our exterior nature; that which was first in the 
fall (Gen. 3:6) is last to be restored. 

After this Kingdom of Heaven has been re- 
vealed to us, the pearl becomes of such price, 
that we cheerfully sell all we have to obtain it 
(Matt. 13:45. 46). 

The word of God gives forth no uncertain 



sound. Both old and new speak of our seeing 
Him (Isaiah 33: 17; Matt. 5:7; John 6: 40; 
Thess. 1 : 10 ; 5 : 23 ; Titus 2:13; Heb. 9 : 28). 
We see Hiin the first time when we reach the 
end of the first Covenant. We see Him the 
second time when we reach the end of the 
second Covenant (Rev. 22: 16). There is full 
redemption inwrought, entire sanctification, 
witnessed by the Holy Ghost. For then the 
law of God is written on our heart and placed 
in our mind — the New Covenant fulfilled in us 
(Jer 31 : 31- 33). We have then come to Jesus, 
the mediator of this New Covenant (Heb. 12 : 
24 : James 5 : 7, 8; I. Peter 1 : 13). This end is 
not the end of this life, but is a finished work 
upon our being. The gift of the morning star 
denotes the end (II. Peter 1 : 19; Rev. 2 : 26-28; 
I.John 3: 2, 3; II. John 9 ; Jude 24). They 
all teach that we shall continue to believe on 
the Son of God until this great salvation is ac- 
complished in us ; giving this second coming to 
us as the full assurance that the work is finished. 
This is God's standard, and we do well to adopt 
it, and not quit believing when we have only be- 
gun to receive, and by so doing deceive our- 
selves and wrest all the Scriptures to our own de- 
struction (II. Peter 3: 15, 17, as in the manner 
of too many. 

This is the faith thafWas once delivered to- 
the Saints. 



By this faith the elders obtained a good re- 
port. 

By it Abel's offering was made acceptable to 
God. 

It translated Enoch to Christ's second com- 
ing (Jude 14: 15), and gave him dominion over 
the second death. 

It kept Noah at work for three times forty 
years, until he had built an ark in which he 
and his house were saved. 

It brought Abraham to the Mount of the 
Lord, where God spake twice to him out of 
Heaven, and he called the place "Jehovah 
Jireh" (God revealed); and said, "we can see 
it in the Mount of the Lord" (Gen. 22: 14). 

By it Jacob was led into the future, to forsee 
what Joseph and his two sons represented in the 
Kingdom of God. Hence; the birthright was 
transferred from Reuben, to Joseph and his 
two sons (I. Chron. 5: 1-3; Hosea 13: 13). 
Joseph, represents our birth into Rev. 21: 10: 
Ephraim, represents our birth into Rev. 22: 1, 
by virtue of his grandfather placing him before 
his elder brother, Manasseh, (Gen. 48 : 14) ; 
Manasseh, represents our birth into Rev. 22: 16. 
The river Jordan divided Manasseh' s possessions 
in Canaan. So in the gift of the morning star 
to us, wherein He say: " I am the root and the 
offspring of David." He reveals Himself as 
He was before His death, wherein, Hesavs; 



" bright and morning star." He appears to us 
as He was after His resurrection, when we have 
come to this end of His Covenant. We are 
created anew. We are His bride, which was 
represented by Eve, our first mother. There 
we are born of God (I. John 3: 9). He has 
then, made us after His likeness. 



FOURTH CHAPTER. 

PART FIRST. 

In order that what I have written may not ap- 
pear theoretical, I shall endeavor to set forth 
the manner in which the Holy Spirit brought 
this to my understanding. Giving the date of 
each effusion ; and the different manifestations 
of each, or at least some, of the most promi- 
nent parts of Scripture that He made known to 
me during each manifestation. How He made 
known to me each time I entered a new Epoch, 
and caused me to know where I was in the 
Scripture ; so that I was not walking in dark- 
ness, but had well defined manifestations of the 
Spirit, according as described in the written 
word. 

But I am aware of the difficulty we labor un- 
der to find language whereb} 7 we may express 
ourselves, so as to be understood. For Spirit- 
ual things are only discerned by the spirit of 
God, and for want of this spiritual discernment 
the world and carnally minded churchman are 
given to criticism ; nevertheless, we expect it. 
But a truthful statement will stand with God, 
whether men receive it or not. 

I was born into this world on the ninth day of 



September A. D. 1837, and was reared under 
the influence of religious parents. At about 
the age of seven years, I was strongly impressed 
with the beauties of religion, and felt a keen 
desire to become a Christian. If I had at that 
time received proper instruction, no doubt I 
would have received the Holy Spirit, and would 
have been saved from the habits of a sinful life, 
which I lived for years. I failed to improve by 
the wooings of the Spirit at that time. I lived 
a life of ungodliness, seeking pleasure in un- 
righteousness, until I was thirty-three years of 
age ; at which time I had very pungent convic- 
tions of sin. While in attendance at a camp- 
meeting I was powerfully convinced that if I 
would continue that course, it would prove my 
eternal ruin. The Spirit very much alarmed 
me. In the evening of the ninth day of Sep- 
tember, 1870, being my thirty-third birthdaj^, 
when the invitation was given to seekers to 
come to the altar for prayer, I presented myself 
at the altar, with others who came forward. I 
began to call upon the Lord for mercy. I la- 
bored ardently in quiet prayer while at the altar, 
to be delivered from the impending wrath that 
seemed to hang over me, because of my sinful 
life. But I failed to find relief. 

At the close of the service I went to my room 
in a boarding house nearby, and spent considera- 
ble time in prayer, after which I retired. I be- 
91 



gan to consider and examine myself as to whether 
I had been strictly honest with God and myself 
in seeking; hoping thereby to find a cause for my 
not having obtained relief. While I was thus 
engaged, the room became wonderfully illumi- 
nated with a strange light, of a peculiar hue, and 
while I was occupied in trying to fathom its 
meaning the heavens above seemed to open, and 
out of this opening there was extended a plain 
about six feet wide, reaching from this opening 
in the heavens to within about twenty feet above 
me. The heavenly light, which so enlightened 
the room, was concentrated upon this plain, and 
caused it to shine like polished silver under the 
glare of a bright, noonday sun. While I was 
gazing upon this glorious phenomenon, there 
came out of the opening in the heavens above 
this bright plain, living creatures in the form of 
human beings, with long sashes thrown over 
their bodies, which left nothing exposed but 
their left arms from the elbow, and the right 
shoulder and arm, and their lower limbs from 
the knees to their feet. These descended head 
downward, not upon the plain, but above it, and 
disappeared by passing under the lower end of 
this plain. These came in succession, only one 
in view at a time. I did not count them as they 
appeared and cannot give the number, but would 
say about five or six, not more. After which 
there came down from heaven above the plain, a 



stream of bright liquid which resembled molten 
silver, this poured into my breast until it had 
formed into a ball as large as a man's head, then 
it ceased to flow and all before me passed away. 
The heavens were closed and the light no longer 
shone. Presently, there came out of this ball 
that had been formed in me several flames of 
fire, about the size of the flame of a burning wax 
candle. This produced in me" the most pleasing 
sensations, which penetrated every fibre of my 
being. This lasted perhaps thirty minutes, 
after which all subsided. Then after some con- 
siderable time the Holy Spirit manifested His 
presence by partly filling me with Himself. 
Then shortly after, He again filled me much 
more, after which He came the third time and 
filled me to overflowing ; so that for a time I 
knew nothing of myself. When I came to my- 
self I was on my feet. 

This is the first measure of the old Covenant, 
and is the beginning of the first epoch. The 
wilderness journey. Received September 9th, 
1870. 

PART SECOND. 

I have never doubted the genuineness of this 
first work of grace ; neither has Satan been per- 
mitted to assail me as to a complete work. I did 
not understand its meaning at that time ; but 
with increasing light given me since, I clearly 
apprehended that in the first ministration of the 



Holy Spirit I had given to me the Kingdom of 
God in embryo — all that is embraced in the two 
Covenants. And in all those years since, the 
development of this glorious Kingdom of God has 
been going on within me according to the pattern 
given me at this time. 

The Spirit did not at this time reveal to me 
where I was in the Scriptures, nor did I know 
that anyone could come to this knowledge in 
this life. I lived for several months in the en- 
joyment of the comforts of the Spirit as given to 
me at this time ; after which it subsided, or 
nearly so. I was left to struggle with the old 
nature that strongly asserted its rights. The 
former habits must be dismissed, and religious 
habits formed. Duty was burdensome, prayer 
and other exercises a heavy cross — all became 
irksome ; so that many times I questioned the 
possibility of holding on, and was sorely tempted 
at times to yield, but always found encourage- 
ment by intimations of the Spirit's presence. 

I began to inquire after a better way by read- 
ing the life of Carvaso, Bishop Fowler on 
"Love Enthroned," Daniel Steele, John A. 
Wood, The Holiness Standard, and other works 
treating on the inner life. Through their writ- 
ings I learned that better attainments awaited 
those who would seek after them. About three 
years after the first ministration of the spirit, I 
began to seek for a more perfect state of grace. 



After having prayed for this about four years, it 
pleased the Lord in the morning of the 21st of 
October, 1877, to grant my request. 

I had read the evening before going to sleep 
the second chapter of Ephesians, and meditated 
a considerable length of time on the meaning of 
the 20th, 21st and 22d verses, how if we build 
on the foundation of the Apostles and Prophets 
and hold Jesus Christ as the chief Corner Stone, 
we grow into a holy temple, and become a habi- 
tation of God through the Spirit. But I 
dropped the subject with the conclusion that it 
was not intended for persons of my capacity, 
that it belonged to men of greater mental 
abilit} 7 . Having thus dismissed it, I retired. 

I slept a few hours and awoke to realize that 
the Lord was very near and in the person of the 
Son. His presence quieted my entire being so 
that a perfect calm prevailed. Presently He be- 
gan a personal conversation with me as man 
talking with man. This was all inward — Spirit 
with spirit, — and yet I did easily comprehend 
what He said. He began to reason with me, 
saying that I had been asking Him those past 
years for greater things, and was in the practice 
of unclean habits, entertained low desires, given 
to vices that war against the soul (I. Peter, 2 : 
11). Among them was the use of tobacco. 
I had been addicted to the habit for twenty- 
three years, and had not been delivered from it 



in the first measure of the Spirit given me. He 
said: " You asked me to come and abide with 
you in your uncleanness." I said: "Lord, 
you know they are grievous to me and that I 
have tried to quit them, but am not able; and 
therefore, I have sought help of You. I do now 
believe that there is power in Your grace, not 
only to set me free from the habit, but also to 
cleanse my being from all the evil effects pro- 
duced in its use." He said to me: "Would 
you testify of this, if I did it for you." I said 
to Him : " Anything, L,ord, that would glorify 
You among men." As I uttered those words, 
I knew the work had been accomplished. Dur- 
ing the twenty- four years since; I have never 
had the least desire for it. I was otherwise, be- 
side this, a much cleaner and purer man than I 
was before this divine touch. Af'er this work 
had been wrought within, a fear possessed me 
because of my audacity, for v I knew that I had 
talked with God and He with me. And while 
in that state of mind He quoted to me with great 
force: "It pleased the Father that in Him 
should all fullness dwell" (Col. i: 19). This 
allayed all fear, and I began to wonder what 
was the meaning of this Scripture, and while I 
was thus engaged in my mind, He began to fill 
me with the Spirit, pouring into my inmost 
being a fullness which filled my mouth with 
laughter and hearty shouts to God, from which 



I was not able to refrain. This was altogether 
satisfactory to me, and did much more that re- 
ward me for all the labors of prayer during the 
seven years. The Spirit did now clearly demon- 
strate to me that He had led me thruogh the 
Wilderness, and that I had entered into a new 
era in my experience. 

This is the second measure in the First Cove- 
nant, and is the beginning of the second epoch, 
the ru 1 e of the Judges. Was received October 
21st, 1877. 

PART THREE. 

I now compared notes with the written experi- 
ence of those given by Corvoso, the preaching of 
John Wesley, John Inskip, J. A. Wood, Daniel 
Steele, Dr. Levi, Dr. Watson, Bishop Fowler, 
and others, and concluded that the difference 
between the first and this second effusion of the 
Holy Spirit in me was as marked in His mani- 
festations as had been in the experience of any 
of those men. 

I was strongly impressed by the Spirit at this 
time that if I would continue to build on the 
foundation of the Apostles and Prophets, and 
hold Jesus Christ as the chief Corner Stone, I 
would receive much greater rewards. So I be- 
gan a prayerful examination of the Scripture in 
reference to God's dealing with those men ; be- 
ginning with Abraham, Isaac, Jacob, Moses and 
the Prophets, and the Apostles and in the teach- 



ing of our Saviour, and while I was not able to 
discern what was their meaning, I was con- 
vinced that what they had said, referred to 
higer stages of the divine life than I had at- 
tained. With this determination I obtained 
help of God, who led me on, shedding light 
upon the sacred page, and giving me great lib- 
erty in the use of the Word, and prevailing 
power in prayer ; having set me free from many 
opposing elements within, in the gift of the sec- 
ond effusion of the Spirit. I seemed to run with 
great liberty and passed through the second 
epoch (namely, the rule of the Judges) in much 
less time than I had passed through the Wilder- 
ness. 

On the 6th day of February, 1879, sixteen 
months and sixteen days (this was the third) 
after He gave me the second effusion, He opened 
the gate and led me into the third epoch, the 
reign of the Kings, and the period in which 
much of the prophecies were written. 

I went into my secret chamber about six 
o'clock in the evening of the date above given, 
and while there, engaged in prayer, the Holy 
Spirit was given to me in a peculiar manner. I 
was enveloped in God as a man would be en- 
veloped in smoke, in a room densely filled with 
smoke. This so awed me that I quickly left the 
room to evade it. David expresses his awe when 
this voice came to him (Ps. 95 : 6). This awe, 



in a great measure, subsided after I left the 
room. All within me, and all my surroundings 
seemed to ascribe holiness to the Lord. An un- 
assumed reverence possessed my entire being for 
months, during which time He revealed to me 
many things pertaining to the Kingdom of God. 

He now made plain to me that the first mani- 
festation of the Spirit was represented by Moses 
leading the church out of Egypt. The second 
was represented by Joshua leaning the church 
into the promised land. Now He led me into 
the third epoch, after which he began to unfold 
the Kingdom, shedding light upon the path that 
would lead me to the Son. 

This is the third measure in the First Cove- 
nant, and ushered me into the third epoch, 
namely, the Reign of the Kings. Was received 
February 6, 1879. 

PART FOURTH. 

I am convinced that this same revelation came 
to David when he received that voice (Ps. 95: 7); 
hence, the language, verses 8, 9, 10 and 11, he 
living in that epoch. The Lord intended to lead 
him into the epoch in which His Son would ap- 
pear upon the earth, and told him not to be ob- 
stinate, as Israel had been in the Wilderness. 
David yielded to the invitation of the voice, and 
when he was led into the period in which our 
Saviour appeared, it was there revealed to him 
99 

Lore. 



what he wrote in Ps. 2, 16, 21, 22, 40, 68, 72, 109 
and others that speak of Him. These Psalms 
foretold His coming, His works, His suffering, 
the curse to come upon the Jews, who would re- 
ject Him, the curse on Judas, who should be- 
tray Him, His death, His resurrection, ascen- 
sion, His Priesthood, etc. 

This 95th Psalm, applies not only to David, 
but to everyone who will allow themselves to be 
led into the third epoch, and receive the voice 
that invites us forward to this period in which 
the Father will reveal His Son in us. 

Having received the third ministration of the 
Spirit, with all the instructions I had received 
with it, I was altogether assured that the course 
I was pursuing was right, and pressed forward 
to those things that the Spiiit had shown me. 

Eleven months after I had received the third 
effusion, I was led into the fourth, or rather 
translated into the fifth. The Spirit began to 
come upon me in mighty power on January 3, 
1880, and applied with force the words of Elisha 
that he uttered when Elijah was being caught up 
to heaven in a chariot of fire (II. Kings 2: 12). 
Through this Scripture, brought to me so forci- 
bly, I well knew where I was in the Scripture. 
Also by the impressions made on my being by 
the Spirit, I was conscious that a translation was 
being made, but I knew not where. 

This is the fourth measure in the First Cove- 



nant, and translated me through the Old Testa- 
ment Scriptures into the gospels. Was received 
January 3, 1880, fourth epoch. 

PART FIFTH. 

Until on the 13th of January. During those 
ten day, from the third until the thirteenth of 
the month, I was enraptured with a heavenly 
ecstasy. My mind being occupied with it all the 
days, and I needed but little sleep at night, until 
about three o'clock in the morning of the thir- 
teenth of January, 1880, when the Spirit made 
plain to me that the translation had been made, 
and began gradually to impress me with the 
power that was given to John Baptist. This 
slowly led up until all my person was filled with 
it, throughout my entire being. I seemed to 
have been transformed into the person of John 
Baptist. He was a mighty man of God. Our 
Saviour said of him, that of all men born of 
women, there was none greater than John (Matt. 
11: 11). This did not occupy more than thirty 
minutes, when all slowly subsided and let me 
down to my normal state. 

This strange manifestation told me plainly 
that He had translated me into the gospels, that 
as John was the successor of the Prophet Elijah 
and the forerunner of Christ, I might now ex- 
pect the Saviour to be revealed to me. Now 
the words of John Baptist were applicable to me. 



Through the power of the Holy Spirit, I was 
living in an atmosphere far above the ordinary. 
All seemed heavenly and divine ; all nature be- 
spoke His glory. 

This is the fifth measure of the First Covenant 
and the fifth epoch. Was received January 13, 
1880, 3 o'clock A. M. 

PART SIXTH. 

About 10 o'clock in the morning of the same 
day, while taking a stroll by myself, in order 
that I might meditate on the things that had 
been brought to me, the Father began to reveal 
His Son in me. And now I shall fail to find 
language with which to express what I desire to 
convey to the mind of the reader. To say that 
He made me feel all over my person just as His 
Son was in the days of his flesh seems like an 
absurdity, and yet this is the least that I can 
say of this strange phenomenon that came to me. 
A power possessed me which language does not 
express ; a faith by which I could surmount all 
difficulties. Oh, how mighty was this faith ! A 
love that burned like a consuming fire within, 
I was changed for the time being into another 
man entirely. My mind has never reverted to 
it since, without filling me with a sense of its 
awfulness. While writing to explain this reve- 
lation, which the Father made to me at this 
time, I find the task too great and quit by say- 
ing come and see for yourself. 



I believe this to be the privilege of everyon 
who will build on the foundation of the Apostles 
and Prophets and hold Jesus Christ, the Son of 
God, as the chief Corner Stone. For the doc- 
trine of the Scriptures is the only one that leads 
up to these glorious revelations of the things of 
God; for all doctrines that have been formulated 
by men are exhausted before we reach this 
blessed stage of the divine life. 

The Apostle Paul speaks of these manifesta- 
tions (II. Cor. 5: 16), for when we receive the 
voice, of which David speaks (Ps. 95 : 7), the 
Holy Spirit produces on our being the same im- 
pressions that He gave to David. When the 
Holy Spirit translates us; we are made to feel as 
did Elijah, when he was caught up. When we 
reach the period in which John Baptist was the 
leading character we are made to feel as did he 
under the measure of the Spirit that possessed 
him; the same, also, in reference to the Son. 
There the Father makes us know Christ after 
the flesh. We come to know the meaning of 
the writings of the Prophets and the words of 
our Saviour and the writings of the Apostles as 
we come into possession of those things of which 
they speak. 

This is the sixth measure, and is the end of 
the first Covenant, andthe sixth epoch, and was 
given me January 13th, 1880, 11 o'clock a. m. 



THE NEW COVENANT. 

PART SEVENTH. 

This is the seventh measure, and the first in 
the New Covenant, and was received May 20th, 
and ended July 25th, 1880, and is recorded Acts 
2: 2-4, and is the Spirit of Wisdom (Isaiah 
n : 2). 

After the Father had made this revelation of 
His Son to me, it seemed as if I had been led into 
a complete rest. A perfect satisfaction prevailed 
for weeks, during which time I was not conscious 
of any need. A quiet rest pervaded my entire 
being. All within seemed to say: "Rest here, for 
the journey of which I have spoken to you is 
long." While I was under the teachings of the 
third measure of the Spirit, He had several times 
shown me what formed the Kingdom of the Son. 
The words of John Baptist: "He shall baptize 
you with the Holy Ghost and with fire," had 
been forcibly impressed upon my being after I 
was made to know Him, as already explained, 
and the Father having revealed His Son to me, I 
knew Christ was the one from whom I might ex- 
pect this baptism. 

The rest was supplanted with a holy desire to 
have this promise fulfilled in me. I began ar- 



-dently to beseech God that He would accomplish 
this in me, and having thus wrestled with Him in 
prayer for about six weeks, on the twentieth day 
of May, 1880, He began to pour the Holy Spirit 
upon me. I had expected Him to come as He 
had come to the Apostles on the day of Pentecost 
in mighty power, but was agreeably disappointed 
hy his gradual incoming which did not produce 
very much emotional effect, and in that respect 
it differed from either of the other six. Increasing 
light was the way in which He appeared at this 
time; first reflecting light on the Old Testament 
Scriptures and Gosples through which I had been 
led 

This begat in me an intense longing for wisdom 
that would enable me to understand their mean- 
ing, and that I m\g\t realize the fulfillment of 
what the Father had promised me in His teaching 
in the gift of the six measures of the Holy Spirit. 
After this He began to teach me the meaning of 
some passages in the Prophet Isaiah, 11:15, 16. 
This mighty wind (verse 15) refers to the Holy 
Spirit. By this wind He began to show me its 
meaning, by dimly unfolding the book of Revela- 
toins, giving a faint knowledge of what the river 
meant, and how it had been smitten and divided 
into seven parts, each part to be a stream, and that 
Hewasnowgivingmethefirstoftheseven, and the 
effusions of each of the seven would be so much 
greater that it would, by reason of this greater 



glory, cause us to be altogether attracted to the 
second Covenant. These seven effusions of the 
Spirit would constitute the highway in which He 
intends us to walk. 

This is the method He employed to teach me 
the meaning of that and other parts of Scripture, 
also to reveal to me the extent of this New Cove- 
nant, of which the old was a pattern. Oh ! how 
mighty was my faith at this time, how mightily 
He impressed me with the Spirit of the words of 
Hab. 3: 19. I seemed to be so free from all en- 
cumbrance, that I felt as though it would be but 
a short time until I should have run the entire 
length of this Highway of Holiness. I thought, 
because I had made such rapid progress in run- 
ning through the First Covenant, that with in- 
creased ability, I would be able to run more 
rapidly through this second. This, however, 
I regret to say has not been the case, and have 
learned that it is a Kingdom of Patience (Rev. 
1:9). This revelation or unfolding of the form 
of the Second Covenant, with the teachings of 
the Scripture referred to and much more beside, 
occupied about sixty-five days. On the twenty- 
fifth day of July, 1880, all subsided, both teach- 
ing and revelation. This was the seventh meas- 
ure of the Spirit that God had given me, and 
ushered me into the Second Covenant. This is 
ths beginning of the Kingdom of the Son (Luke 
22: 19). This kingdom had been foretold by 



Daniel and others of the prophets (Dan. 7: 13, 
14, 18, 22, 27). 

We are a saint of the Most High when we 
have been led through the First Covenant and 
the Father has made a revelation of His Son in 
us, then translates us into this kingdom of His 
Son. Then we become a saint in light as we in- 
herit those things which the Son gives us in the 
six measures of the Spirit (Col. 1: 12, 13, 14). 

PART EIGHTH. 

This is the eighth measure and the second in 
the New Covenant, and is the spirit of under- 
standing (Isaiah 11:2), and was given Decem- 
ber 25th, 1888, and continued until May 20th, 
1890, and is recorded, Rev. 1 : 10. 

After having received this seventh outpour- 
ing of the Holy Spirit, I was much wiser in 
reference to spiritual things, much purer and 
more Holy. About two years subsequent to 
this, a great spiritual darkness and dearth set 
in. So great was this that it required a severe 
struggle on my part to maintain my standing. 
With all prayer employed, and in the exercise 
of all the faith of my command, I not only 
made no progress, but seemed to lose ground. 
The assailments of Satan were exceedingly 
fierce; so that, at times, I despaired of ever ad- 
vancing any further. This state of dearth con- 
tinued without any special interruption, until 
about November 20th, 1888. 
107 



Then began a work of repentance, produced 
in me by the Spirit, of which I was certain of its 
being wrought by Him. This was a repentance 
without a conviction of any special transgression 
on my part. A flood of penitential tears accom- 
panied with grief would flow very frequently. 
This usually occurred during the night in my 
waking hours, and was followed during the day 
with a serene calmness. I make note of this be- 
cause of its peculiarity. 

This state of mind continued until December 
25th, 1888, when I awoke about two o'clock a. 
m. to find Him preciously near. A marvelous 
peace that passed all understanding pervaded 
my soul. My spirit dilating itself in His glori- 
ous, majestic smile. I became so enraptured 
with a profound sense of His love that, for the 
time, I seemed to have lost my consciousness; 
and while in this state the earth appeared to 
open before me, and a peculiar light from heaven 
shone into this opening crevice in the earth. I 
stood gazing into it when presently, at a great 
depth , there appeared a subterranean river. The 
light from heaven shone upon this sparkling 
water, and as I stood beholding its beauty, the 
saying of Isaiah 12:3; "Therefore with joy shall 
ye draw water out of the wells of salvation, ' ' was 
was fulfilled in me by the blessed Holy Spirit, 
filling me to my utmost capacity, causing me to 
shout His praises with the fullnes of my voice, 



after which a holy joy, unspeakable, possessed 
my entire being. This continued for weeks, 
gradually subsiding, after which He began to 
teach me many things relating to His Kingdom. 

How the golden candlestick, beaten out of one 
solid piece of gold, with its seven lamps (Ex. 
25:31-40; Zech. 4:1-7; Rev. 1:12), represented 
and gave the form of His Kingdom. He taught 
me concerning the rivers spoken about in the 
Scriptures, and how the wicked, who continue 
in their vices, return to the dust with the sin of 
their youth in their bones, and never see the 
rivers, the floods, the brooks of honey and but- 
ter (Job 20: n-17). 

He spake to me about the four rivers (Gen. 
2: 10-14), their spiritual meaning. How clearly 
he caused me to understand that now, in me, His 
words which He spake while on earth (John 7: 
37> 38) were being fulfilled in me. Many things 
did this blessed Holy Spirit teach me, and caused 
me to understand the meaning of much of what 
is written, and the words of our Saviour. He 
called my attention to the seven churches, also 
to the promises made to those who overcome ; 
but I did not fully understand Him at this time. 
His manifest presence was with me from Decem- 
ber 25th, 1888, until May the 20th, 1890. Seven- 
teen months, less five days. 

Some time after this glorious effusion, I met 
with a severe attack of sciatic neuralgia in my 



limbs, and was sorely afflicted for several yeirs, 
during which a spiritual dearth prevailed, which 
might, perhaps, have been otherwise, had I re- 
mained in health. During this period there was 
no special teaching or revelation. A lingering 
hope, that never waned, kept me in expectation 
of better things to follow. A holy desire to move 
forward kept me much in prayer. In this way I 
overcame my environments. 

PART NINTH. 

This is the ninth measure, and the third in the 
New Covenant, and is recorded (Rev. 4: i, 2), 
and is the spirit of counsel (Isaiah 1*1:2), began 
September, 1896, and carried forward to March, 
1900. 

In September, 1896, the Holy Spirit began to 
supplant this spiritual dearth with a quickening 
of new life. Energy and lively hope sprang up 
within my soul. Refreshings, with intimations 
of his presence, were frequent and full of com- 
fort. I realized that the long winter had been 
broken with the warming rays of the Sun of 
Righteousness, who had risen within my soul, 
by which I was conscious that He had begun a 
new era in my experience. The blessed Holy 
Spirit with power impressed me with the words 
as recorded (Rev. 3: 7, 8). Oh ! how He assured 
me, because I had maintained my integrity, and 
had not faltered, but kept His word during the 



years of severe affliction and trial, that now I 
would find Him true, and that He held the keys 
to eternal life. He had opened a door to me 
which no man could shut. These words the 
Holy Spirit voiced to me with such force, that I 
felt as if they had been written expressly for 
me, and, with this assurance, there followed a 
gradual unfolding of parts of the holy Scriptures 
that were written by the apostles ; meaning of 
their words in reference to His second coming 
(I. Thess. 5: 23, 24; II. Thess. 3: 5; Titus 2: 
13 ; Htb. 9: 28 ; James 5 : 7, 8 ; I. Peter 1 : 13 ; 
4; 13; I. John 3: 2; Jude 24). 

That, as the twelve sons of Jacob were 
chosen and set apart, through whose writings 
the Messiah was promised and through whom, 
as concerning the flesh, Christ was born into 
the world, so had He chosen the twelve apostles, 
through whose wisdom His second coming is 
foretold, and it is a part of the plan of full re- 
demption, that to those to whom the Father 
makes a revelation of His Son at the end of the 
First Covenant, so, if those look for Him, they 
will see Him the second time at the end of the 
Second Covenant (Heb. 9: 28), also the words 
of our Saviour, after His ascension, to John 
(Rev. 2: 26,' 28).. This promise is to those who 
keep His works unto the end. At the end of 
the sixth measure of the Spirit in the New 
Covenant He gives us the morning star, and 



this gift is a revelation of himself to us the 
second time, and denotes the end of the Second 
Covenant, and a completed work. 

After this teaching, the manifestations of the 
Spirit were entirely different. Instead of taking 
certain parts of Scripture and giving me their 
meaning, He caused, as it w T ere, a convulsion or 
upheavel of the different epochs or periods that 
constitute the history of the race, running back 
so far as the second chapter of Genesis. This I 
shall best express by saying that, as the earth 
underneath us vibrates while a roll of heavy 
thunder is passing, so was the commotion back- 
ward over the ages that have passed away. I 
was not able to comprehend its meaning, nor do 
I now clearly discern under greater light that 
has come since, just what it was designed fot^ 
a part of my experience. This occurred dur- 
ing the month of August, i8q8. The impres- 
sions upon my person were singular ; an un- 
easiness prevailed, because of its singularity. 
Not knowing its meaning, and entirely different 
from all preceding manifestations, it begat in 
me a wonder as to what snould follow. Great 
liberty in prayer followed this strange experi- 
ence, and a holy desire to rise above present 
attainments. 

This continued until October, 1899, then He 
began to shed light upon the book of Revela- 
tions, not so much upon any one or more pas- 



sages, but an unfolding of the number seven, or 
more particularly of the seven spirits of God. 
At this time He caused me to see just where 
they occur in the book in the order in which I 
have given them ; after which there went out a 
light over the entire Covenant, back to the book 
of Exodus, then He began to unfold the epochs 
in the First Covenant, and showed me that the 
first was a complete pattern of the second ; also, 
after this, He caused this light to go out over 
the entire book. Oh ! how vast was this expan- 
sion of light spreading itself out over the entire 
space of time, from its beginning, where God 
first said : "Let there be light" (Gen. 1:3) 
unto the end and far into the future, beyond all 
*hat which seems to be embraced in the written 
Vord. This glorious light from heaven shone 
out over this vast expanse, causing it to appear 
as if the earth was one vast caldron of liquid 
fire of molten glass. St. John describes it in 
Rev. 15:2. Much more might be written of 
what came to me during the three years and six 
months in which I seemed to be sitting in 
heavenly places in Christ Jesus. This brings 
my experience down to the month of March, 
1900. 



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FEB 27 1902 



' copy DEL. ro CAT. DIV. 
FEB ' 27 1902 



MAR. 6 )902 



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